Religious History 9–11
Greek text: PG 82.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 9
9PG 82
Γαλάτας ἀκούομεν τοὺς ἐν τῇ Εὐρώπῃ τοὺς ἐσπερίου; " ἴσμεν δὲ τοὺς ἐν τῇ ᾿Ασίᾳ, τοὺς ἐχείνων ἐκ- Ἐκ τούτων ὁ μακάριος καὶ τρὶς τοῦτο καὶ πολλάκις ἐόλάστησΞ Πέτρος. Ἑπτὰ δὲ, ὥς φασιν, ἐξ ὠδίνων ἕτη παρὰ τοῖ; γονεῦσι τραφεὶς, τὸν λοιπὸν ἅπαντα βίον ἐν τοῖς τῆς φιλοσοφίας διετέλεσεν ἄθλοις " τελευτῆσαι δὲ λέγεται ἔτη βιώσας ἐννέα καὶ ἐννενήχουτα. Τὸν ποίνυν δύο καὶ ἐννενήκοντα ἀγωνισάμενον ἕτη, καὶ διὰ πάοης ἡμέρας τε καὶ νυκτὸς νικῃφόρον ὁδεύσαντα, τί; ἂν ἀξίως θαυμάσειε; ποία δ᾽ ἂν ἀρκχέσεις πρὸς διήγησιν γλῶττα, τῶν ἐν μειρακίῳ καὶ παιδίῳ, καὶ ἀνδρὶ τελείῳ, καὶ πρεσδύτῃ, καὶ γέροντι πονηἔντων κατορθωμάτων; Τίς ἂν ἐχείνου τὸν ἱδρῶτα υετρήσειε; τίς δ᾽ ἂν τὰς ἐν τοσούτῳ χρόνῳ γενομένας ἀριθιλήσεις πάλας; ποῖος δ᾽ ἂν ἐφίκοιτο λόγος, ἢ τῶν ὑπ᾽ αὐτοῦ χαταθληθέντων σπερμάτων, ἣ τῶν συλλεγέντων δραγμάτων; Τίς οὕτως ὑψηλὸς τὴν διάνοίαν, ὡς κατιδεῖν ἀχριθῶς τὴν ἐκ τῆς χαλῆῇς ἐμπορίας συναθροισθεῖσαν περιουσίαν; Οἷδα τῶν ἐκείνου κατερθωμάτων τὸ πέλαγο:, καὶ διὰ τοῦτο πελάζειν ἵνα μὴ ὁ λόγος … ἕνεκεν παρὰ τὴν ἠϊόνα βαδιοῦμαι, καὶ τὰ παρὰ τὴν ἤπειρον τοῦ πελάγους θαυμάσομαί τε καὶ διηγήσομαι " τὸν δὲ βυθὸν καταλείψω τῷ κατὰ τὴν θείαν Γραφὴν τὰ βάϑη ἐρευνῶντι, καὶ τὰ ἀπόκρυφα γινώσκοντι. Οὗτος τοίνυν ἐν Γαλατίᾳ τὸν πρῶτον θλησε χρόνον. Ἐκεῖθεν ἱστορίας εἵνεκα τὴν Παλαιστίνην χατέλα“ θεν, ἵνα τοὺς τὰ σωτήρια πάθη δεξαμένους θεασά: μενος τόπους, ἐν αὐτοῖς τὸν σεσωχότα προσκυνήσῃ Θεόν " οὐκ ὡς τόπῳ περιγραφόμενον (ἠπίστατο γὰρ αὑτοῦ τὸ τῆς φύσεως ἀπερίγραφον), ἀλλ᾽ ἵνα καὶ τοὺς ὀφθαλμοὺς ἑστιάσῃ τῇ θεωρίᾳ τῶν ποθουμένων, καὶ μὴ μόνον τὸ τῆς ψυχῆς ὀπτιχὸν, δίχα τῆς ὄψεως, τῆς πνευματικῆς διὰ τῆς πίστεως ἀπολαύῃ τρυφῆς, Πεφύκασι γάρ πως οἱ φιλοστόργως περί τινα διακείμενοι, οὐκ ἀπὸ τῆς θέας αὐτοῦ μόνης θυμηδίαν καρποῦσθαι, ἀλλὰ καὶ τὴν οἰκίαν, καὶ ἐσθέματα, καὶ ὑποδήματα, μετὰ πάσης θεωρεῖν εὐφροσύνης. Τωῦτον ἔχουσα τὸν ἔρωτα περὶ τὸν νυμφίον ἡ ἐν τοῖς ὕλσμασι τῶν ἀσμάτων φερομένη νύμφγ, βοᾷ λέγουσα" « Ὡς μῆλον ἐν τοῖς ξύλοις τοῦ δρυμοῦ, οὕτως ὁ ἀδελφιδοῦς μου ἀναμέσον τῶν υἱῶν. Ἐν τῇ σκιᾷ αὑτοῦ ἐπεθύμησα καὶ ἐκάθισα, καρπὸς αὐτοῦ γλυκὺς ἐν λάρυγγί μου. ν Οὐδὲν οὖν ἀπεικὸς οὐδὲ ὁ θεῖο; οὗτος πεποίηκεν ἄνθρωπος, τὸν αὐτὸν περὶ τὸν νυμφίον δεξάμενος ἔρωτα, καὶ τοῖς τῆς νύμφης χρησάβενος ῥήμασι" Τετῥωμένη ἀγάπης ἐγώ. Ποθέσας δὲ καθάπερ τινὰ τοῦ νυμφίου θεωρῆσαι σκιὰν, τοὺς ἅπασιν ἀνθρώποις τὰς σωτηρίους πηγὰς ἀναδλύσαντας ἐπεζήτησε τύπους. ᾿Απολαύσας τοιγαροῦν ὧν ἐπεπόθησε, κατήχθη μὲν εἰς τὴν ᾿Αντιόχειαν " θεασάμενος δὲ τῆς πόλεως τὸ φιλόθεον, τῆς πατρίδος τὴν ξένην προείλετο, πολίτας ἡγούμενος, οὐ τοὺς ὁμοφύλους καὶ συγγενεῖς, ἀλλὰ τοὺς ὁμογνώμονας, καὶ τῆς πίστεως κοινωνοὺς, καὶ τὸν αὐτὸν ἐφέλχοντας τῆς εὐσεδείας ζυγόν. Ταύτην δὲ τὴν διατριβὴν ἀγαπήσα;, οὐ σκηνὴν ἐξέτεινεν, οὐ χαλύδην ἐπήξατο, οὐκ οἰκίσκον ἀνήγειρεν, ἀλλ᾽ ἐν ἀλλοτρίῳ τάφῳ τὸν πάντα διετέλεσε χρόνον. Ὑπερῷον δὲ εἶχεν οὗτος, καὶ δρύφαχτόν τινα προδεδλημένον, ᾧ κλίμαξ συνηρμοσμένη τοὺς ἀναδῆναι βουλομένους ἐδέχετο. Ἐν τούτῳ χαθειργμένος ὅτι πλεῖστον διετέλεσε χρόνον, ὕδατι μὲν ψυχρῷ χρώμενος, ἄροτον δὲ μόνον σιτούμένος, καὶ ταῦτα οὐ καθ᾽ ἑκάστην ἡμέραν, ἀλλὰ ῃ μίαν μὲν ἄσιτος διαμένων, τῇ ὃὲ ὑστεραίᾳ τούτων αὐτῶν μεταλαγχάνων. Ἐπειδὴ δέ τις ἀφίκετο χορυθαντιῶν καὶ μεμηνὼς, καὶ τῆς τοῦ πονηροῦ δαίμονος μενος, καὶ τῆς διαθδολιχῆς ἐκείνης ἡλευθέρωσε βαχχείας. ᾿Απιέναι δὲ μὴ βουλόμενον, ἀλλὰ τῆς θεραπείας ἐκείνης ἀντιδοῦναι τὴν διακονίαν χαθιχετεύσαντα, σύνοικον ἑποιήσατο. Οἶδα καὶ τοῦτον ἐγὼ, καὶ τοῦ θαύματος μέμνημαι, καὶ τὸν τῆς θεραπείας ἐθεασάμην μισθὸν, καὶ τῆς περὶ ἐμοῦ γενομένης αὐτοῖς ἀκήκοα διαλέξεως. Ὁ μὲν γὰρ Δανιὴλ ἔλεγε (τοῦτο γὰρ αὐτῷ ὄνομα), ὡς ε Τῆς καλῆς αὐτῷ διακονίας χοινωνήσω χἀγὼώ. » Ὁ δὲ θεσπέσιος ἐκεῖνος; ἀνὴρ οὐ συνωμολόγει τοῦτο γενέσθαι, τὸ περὶ ἐμὲ τῶν γεγεννηκότων λογιζόμενος φίλτρον. Πολλάκις δέ με τοῖς γόνασιν ἐπικαθίσας, σταφυλῇ μὲ καὶ ἄρτῳ ᾿ διέθρεψε. Πεῖραν γὰρ αὑτοῦ τῆς πνευματικῆς χάριτος ἡ μήτηρ δεξαμένη, ἅπαξ με τῆς ἑδδομάδος ἐκάστῆς τρυγᾷν ἐχείνην τὴν εὐλογίαν ἐκέλευε. Γέγονε δὲ αὐτῇ γνώριμος ἐξ αἰτίας τοιᾶσδε’ Ὠάθος αὐτῇ θατέρῳ τῶν ὀφθαλμῶν ἐπισχῆψαν, κρεῖττον ἐφάνη ἰατρικῆς ἐπιστήμης " οὐδὲν γὰρ ἦν, ἣ τοῖς παλαιοῖς συγγεγραμμένον, ἣ τοῖς ὕστερον γενομένοις ἐξευρημένον, ὃ μὴ προσηνέχθη τῇ νόσῳ. Ἐπειδὴ δὲ ἢλεγξεν ἅπαντα, καὶ ἐδίδαξεν οὐδεμίαν ὄνησιν ἔχοντα, ἧκέ τις τῶν συνήθων τὸν θεῖον ἄνδρα μηνύουσα, καὶ τὸ γεγενημένον ὑπ᾽ αὐτοῦ διδάσκουσα θαῦμα. Τὴν γὰρ ὁμόξζυγα ἔλεγε τοῦ τηνικάδε τῆς Ἕω κχατέχονπος τὰ πηδάλια (Περγάμιος δὲ ἣν οὗτος), τῷ παθήματι τῷδε περιπεσοῦσαν, ἰάσασθαι αὐτὸν εὐχῇ καὶ σφραγἷδι χρησάμενον. ΓἬχουσεν ἡ μήτηρ, καὶ παραυτίκα πρὸς τὸν θεῖον ἄνθρωπον ἔδραμε. Περικείμενα δὲ εἶχεν ἕρματα, καὶ περιδέραια, καὶ τἄλλα χρυσία, καὶ τὴν ποικίλην ἐσθῆτα τὴν ἐκ σηριχῶν ὑφασμένην. Οὐδέπω γὰρ τῆς ἀρετῆς τῆς τελειοτέρας ἐγεύετο᾽ ἦνθει δὲ καὶ τῷ χρόνῳ, καὶ τοῦ τῆς νεότητος ἡνείχετο κόσμου. Ἢ θεσπεσία τοίνυν κεφαλὴ «ὰ τοιαῦτα θεασαμένη, τῆς φιλοκοσμίας πρότερον πὴν ἀῤῥωστίαν ἰάσατο, τοιοῖσδε λόγοις χρησάμενος « Εἰπέ μοι, ἔφη, τέκνον (τῇ γὰρ αὐτοῦ χρήσομαι φωνῇ, καὶ οὐκ ἀμείψω τῆς ἁγίας ἑκείνης Ὑλώττης τὸ πρόσρημα), εἴ τις ζωγράφος, εὖ μάλα τὴν τέχνην ἡσχημένος, εἰκόνα τινὰ γράγψειεν, ὡς νόμος ὑπαγορεύει τῆς τέχνης, καὶ ταύτην προθείη τοῖς βουλομένοις ὁρᾷν: ἀφικόμενος δέ τις ἕτερος, ἐχείνην μὲν τὴν τέχνην οὐκ ἀχριδῶς ἐπιστάμενος, σχεδιάζων δὲ πρὸς τὸ δοκοῦν ἃ ἀναγράψαι θελήσειεν" εἶτα μεμψάμενος τῇ τεχνικῇ ἐκείνῃ ζωγραφίᾳ, προσθείη μὲν ταῖς ὀρρύσι καὶ ταῖς βλεφαρίσι ρας γραμμὰς, λευκότερον δὲ τὸ πρόσωπον ἀποφήνειε, οὔ σοι δοκεῖ τὸν πρότερον εἰκότως ἀγανακτῇσαι ζωγράφον, ὡς τῆς τέχνης αὐτῷ λίαν ὑῤρισμένης, καὶ προσθέχας ὧν οὐκ ἐδεῖτο ὑπὸ ἀμαθοῦς δεξιᾶς δεξαμένης; Οὐκοῦν, ἔφη, χα! τὸν τῶν ἀπάντων Δημιουργὸν, καὶ τῆς ἡμετέρας φύσεως Πλάστην τε καὶ Ζωγράφον ἀγανακτεῖν πιστεύετε, ὅτι τῆς ἀῤῥήτου σοςίας ἐκείνης ἀμαθίαν χατηγορεῖτς. Οὐ γὰρ ἂν τὸ ἐρυθρὸν, καὶ λευκὸν, καὶ μέλαν ἐπεχέατε χρῶμα, εἰ μὴ ἐνδεῖν ὑμῖν ταύτης ἐνομίζετε τῆς προσθήκης" δεῖσθαι δὲ τούτων ὑπολαμδάνουσα: τὸ σῶμα, ἀσθέδέναι, ὅτι σύμμετρον ἔχει τῇ βουλήσει τὴν δύναμιν. 4 Πάντα γὰρ, ἦ φητιν ὁ Δαδὶδ, ὅσα ἠθέλησεν ὁ Κύριος ἐποίησε" » τὸ δὲ συνοῖσον ἅπασι προμηθούμενος, ὅσα λωδᾶται οὐ δίδωσι. Μὴ. τοίνυν διαφθείρετε ποῦ Θεοῦ τὴν εἰκόνα, μηδὲ πειρᾶσθε προστιθένα:. ἅπερ ὁ σοφὸς οὐκ ἔδωκε, μηδὲ τὸ νόθον τοῦτο ἐπινοεῖτε κάλλος, ὃ καὶ ταῖς σωφρονούσαις λυμαίνεται τοῖς ὁρῶτιν ἐπιδουλεῦον. » Ἥκουσε τούτων ἡ πάντα ἀρίστη γυνὴ, καὶ παρχυτίχα εἴσω τῆς τοῦ Πέτρου σαγήνης ἐγένετο. Τῷ γὰρ ὁμλωνύμῳ παραπλησίως καὶ οὗτο; ἡλίευς, καὶ τῶν ποδῶν ἀπτομένη, καὶ ποτνιωμένη τῷ ὀφθαλμῷ δοθῆναι τὴν ὑεραπείαν ἱκέτευεν. Ὁ δὲ ἄνθρωπος μὲν ἔλεγεν εἶνα: καὶ τὴν αὐτὴ» ἔχειν φύσιν αὐτῇ, πολὺν δὲ ἁμαρττ μάτων φορυτὸν ἐπιφέρεσθαι, καὶ τούτου εἴνεκα τῆς πρὸ; τὸν Θεὸν παῤῥηπίας ἀποστερεῖσθαι. Ὡς δὲ ἡ μήτηρ, καὶ ἡντιδόλε:, καὶ ἔφασκε μὴ χαταλείψειν, εἰ μὴ τύχοι τῆς ἰατρείας, τὸν Θεὸν ἔφη τούτων εἶνα: θεραπευτὴν, χορηγεῖν δὲ ἀεὶ τοῖς πιστεύουσι τὰς αἰτήσει: « Δώσει τοίνυν, εἶπε, καὶ νῦν, οὐκ ἐμοὶ τὴν χάριν δωρούμενος, ἀλλὰ τὴν σὴν πίστιν θεώμενος. Εἰ τοίνυν ταύτην ἔχεις ἀχραιφνῇ καὶ εἰλικρινὴ, καὶ πάσης ἀμφιδολία: ἀπτλλαγμένην, ἐῤῥῶσθαι καὶ ἰατροῖς φράπασα καὶ φαρμάκοις, ποῦτο δέξαι τὸ θεόσδοτων φάρμακον. » Ταῦτ᾽ εἰπὼν, ἐπέθηκε τὴν χεῖρα τῷ ὀφθαλμῷ, καὶ τοῦ σωτηρίου σταυροῦ τὸ σημεῖον τυπώσας, τὴν νόσον ἀπήλασεν. ᾿Εκεῖθεν εἰς τὴν οἰκίαν ἐπανελθοῦσα, καὶ τὸ φάρμακον ἀπονιψα. μένη, καὶ τὸν ἐπείσακτον ἅπαντα ἀποῤῥίψασα κόσμον, κατὰ τοὺς ὑπὸ τοῦ ἰατροῦ τεθέντας νόμους ἐπολιτεύετο, οὔτε ποικίλην ἐσθῆτα περιδαλλομένη, οὔτε γρυσίοις ὡραϊζομένη " καὶ ταῦτα νέαν ἄγουσα τὴν ἡλικίαν κομιδῇ" τρίτον γὰρ καὶ εἰκοστὸν ἐκ γενετῆς ἦγεν ἔτος, μήτηρ οὐδέπω γενομένη" ἑπτὰ γὰρ ἄλλα ἐπιδιώσασα ἔτη, οὕτω τὰς ἐμὰς ὠδῖνας ἐδέξατο, ἃς καὶ πρώτας καὶ μόνας ἐδέξατο. Τοσοῦτον τῆς τοῦ μεγάλον Πέτρου διδασκαλίας ἀπώνατο" ἐδέξατο θεραπείαν, καὶ τῷ σώματι τὴν ἰατρείαν μαστεύουσα, καὶ τὴν τῆς ψυχῆς πρυσεχτήσατο εὐεξίαν. Τοιαῦτα καὶ λέγων ἐκεῖνος ἐνήργει, καὶ προσευχόμενος ἴσχυεν. ΚΑλλοτε ὃὲ οἰκέτην ὀψοποιὸν ὑπό τινος πονηροῦ τῆς παρ᾽ αὑτοῦ τυχεῖν ἐπικουρίας ἱκέτευε. Προσευξάμενος δὲ ὁ (εἰςς ἀνὴρ, ἐκέλευσε τῷ δαίμονι τῆς κατὰ τοῦ θείου ποιΐματος ἐξουσίας τὴν αἰτίαν εἰπεῖν. Ὁ δὲ, καθάπερ τις ἀνδροφόνος ἣ τοιχωρύχος πρὸ διχαστιχοῦ βήματο; ἑστὼς, καὶ λέγειν ἃ δέδραχε οὕτως ἅπαντα διεξήει, παρὰ τὸ εἰωθὸς ὑπὸ δέους ᾿δληθεύειν ἀναγκαζόμενος, καὶ ἔφασκεν ἐν Ἡλιουπότλει τὸν μὲν τοῦ οἰκέτου ἀῤῥωστῆσαι δεσπότην, τὴν δέ γε δέσποιναν τῷ ὁμόξυγι ἅτε δὴ ἀῤῥωστοῦντι παραχαθῆσθαι" τὰς δὲ παιδίσκας τῆς οἰχίαξ, ἰν ἦ χατέμενον, τῶν ἐν ᾿Αντιοχείᾳ φιλοσοφούντων μουαχῶν διηγεῖσθαι τὸν βίον, καὶ ὅτην κατὰ δαιμό"., ἔχουσι τὴν ἰσχύν. Εἶτα ταύτας, οἷα δὴ κόρας παιδ' νυίας, αὑτὸν δὲ ἐκεῖνον τὸν οἰκέτην σισύραν περιτῶν, φησὶν, ἐπιτελουμένων, παρὰ τὴν θύραν ἐστὼξν καὶ τοὺς ἀλαζονιχοὺς περὶ τῶν μοναχῶν λόγους οὐκ ἐνευχὼν, τῇ πείρᾳ μαθεῖν ἐδουλήθην, ἣν ἔχειν ἐκεῖνους ἐνεανιεὐσαντο δύναμιν. Τούτον εἴνεκα τὰς παίμαθεῖν ἐθελήσας, ὅπως ὑπὸ τῶν ποναχῶν μαι. Καὶ νῦν, ἔφη, μεμάθηκα, καὶ πείρας ἑτέρας ὡ λέγων ἐδραπέτευς, καὶ τῆς ἐλευθερίας ὁ οἰκέτῃ: ἀπῆλαυς. Καὶ ἕτερον δὲ ἄγροικον τῆς μητρὸς μὲν ἡ μήτηρ, ἐμὴ δὲ ἐπαμῦναι παρεχάλε: κὸν τῆς κακίας ἂντ ἐπαλον. Ὁ δὲ πάλιν ἐπυνθάνετο, πόθεν τε εἴη, καὶ παρὰ τίνος ἔλαθε τῇ» κατὰ τοῦ θείου ποιήματος ἐξουσίαν, Ὡ; δὲ σιγῶν ἐκεῖνος εἰστῆκει τὴν ἀπόκρισιν μὴ ποιού- Α μενος, τὰ γόνατα κλίνας προτηύχετο, καὶ τὸν Θεὸν των τὴν δύναμιν. Καὶ πάλιν ἀνίστατο, καὶ πάλιν ἐκεῖνος ἀντιτείνων ἐσίγα, καὶ ταῦτα μέχρις ἐννάτης ἐγίνετο. Ἐπειδὴ δὲ θερμοτέραν καὶ σπουδαιοτέραν 'τῷ Δεσπότῃ προσενήνοχε προσευχὴν, ἀναστὰς ἔλεγε πρὸς τὸν ἁλιτῆριον" «ε Οὔ σοι ἐπιτάττει Πέτρος, ἀλλ᾽ ὁ Πέτρου Θεός" ἀπόκριναι τοίνυν ὑπὸ τῆς ἐχείνου δυνάμεως χαταναγγαζόμενος. » Ἠδέσθη, καίπερ ἀναΐσχυντο; ὧν, ὁ ἀλάστωρ τὴν τοῦ ἁγίου ἐπιείκειαν, καὶ φωνῇ μεγίστῃ χρησάμενος ἐδόα, ὡς τῷ ὄρει μὲν τῷ ᾿Αμανῷ σχολάζοι: ε Τοῦτον δὲ κατὰ τὴν ὁδὸν θεασάμενος ὕδωρ ἀπό τινος πηγῆς ἀρνόμενόν τε καὶ πίνοντα, ἠθέληδα οἰκητήριον οἰκεῖον ποιήσασθαι. --- ᾿Αλλ' ἔξιθε, ἔλεγεν ὁ τοῦ Θεοῦ ἄνθρωπος, τοῦ σταυρωθέντος ὑπὲρ τῆς οἰκουμένης τοῦτό σοι παρεγγυῶντος. » Ἤνχουεν ἐκεῖνος, καὶ ἔφευγε, γός. Καὶ ἕτερα δὲ μυρία τῆς μακαρίας ἐκείνης Ψυχῆς τοιαῦτα ἔχων διηγήματα, παραλείψω τὰ πλεῖστα, τῶν πολλῶν δεδιὼς τὴν ἀσθένειαν" εἰς σφᾶς γὰρ ἀφορῶντες, ταῖς τῶν θείων ἀνδρῶν ἀπιστοῦσι θαυματουργίαις. Ἕν δὲ ἢ δύο διηγησάμενος, ἐφ᾽ ἕτερον ἮΝ τις ἀκόλαστος, στρατηγὺς ἐν τοῖς ἄνω χρόνοις. ἹΚόρη τοίνυν τις ἀπειρόγαμος, ὥραν ἔχουσα γάμον, ὑπὸ τὴν τούτου δεσποτείαν τελοῦσα, τὴν μητέρα χαπαλιποῦσα, καὶ τοὺς οἰκείους, εἰς γυναιχονῖτιν κατ’ γὰρ καὶ γυναῖκες τοῖς ἀνδράσι παραπλησίως, καὶ εἰς τὸ τῆς ἀρετῆς καταδαίνουσι στάδιον. Ταύτης μαθὼν ὁ στρατηγὸς τὴν φυγὴν, ἐμαστίγου τὴν μητέρα καὶ ἐχρεμάννν" καὶ οὐ πρότερον ἀφἧκε δεσμῶν, ἕως τὸ τῶν εὐσεδῶν γυναικῶν ὑπέδειξε καταγώγιον. Τῇ λύττῃ τοίνυν τῇ οἰκείᾳ χρησάμενος, ἥρπασεν ἐκεῖθεν τὴν κόρην, καὶ εἰς τὴν οἰκείαν οἰκίαν ἐπανἠγαγε" καὶ ἤλπισεν ὁ δείλαιος τὴν οἰκείαν χορέσειν ἀκολασίαν. ᾿Αλλ᾽ ὁ τὸν Φαραὼ ἑτασμοῖς μεγάλοις καὶ πονηροῖς ἐτάσας περὶ Σάῤῥας τῆς γυναικὸς ᾿Αὀραὰμ, καὶ ἀγέπαφον φυλάξας τὴν σώφρονα, καὶ «οὺς Σοδομίτας πατάξας ἀορασίᾳ, ἐμπαροινεῖν ὡς ξένοις τοῖς ἀσωμάτοις ἐπιχειρήσαντας, οὗτος καὶ τού» του τὸ ὀπτιχὸν ἀορᾳσίᾳ βαλὼν, ἐκ μέσου τῶν δικτύων τὸ θήραμα διαφυγεῖν παρεσκεύασε" καὶ εἰς τὸν θάλαμον αὐτὸς μὲν εἰσῇει, ἐκείνη δὲ ἔνδον διαφυλαττομένη παραυτίκα ἐξήει καὶ φροῦδος ἣν, καὶ τὸ τριπόθητον αὐτῇ κατέλαδε καταγώγιον. Οὕτω μαθὼν ὁ ἀνόητος, ὡς τῆς τὸν θεῖον μνηστῆρα οὐ περιέσται, ἡσυχίαν ἄγειν ἠναγκάζετο, οὐκέτι τὴν ἁλοῦσαν καὶ θείᾳ δυνάμει διαφυγοῦσαν ἐπιζητῶν. Αὕτη χρόνου διελθόντος παθήματι περιέπεσε χαλεπῷ" χαρκχῖνος δὲ τὸ πάθος ἧν᾽ τῷ δὲ μαστῷ καὶ ἡ ὀδύνη συνηύξετο. ᾿Αλλὰ τὸν μέγαν ἐκάλει Πέτρον ἐν τῇ τῆς ὀδύνης ἀκμῇ, καὶ ἔφασκεν εὐθὺς τῆς ἱ-ρᾶς ἐκείνης φωνῆς εἰς τὰ ὦτα βαλλομένης, πᾶσαν ἐχείγην τὴν ὀδύνην χοιμίζεσθαι, καὶ μηδὲ βραχεῖαν αἴσθησιν ἐκεῖθεν ἀνιαρὰν ὑποδέχεσθαι. Τούτευ χάριν ἀπήλανεν. ἼΛπαντα γὰρ ἔλεγε τὸν τῆς ἐχείνου παρουσίχς καιρὸν παντελῶς τὰς ἀλγηδόνας ἀφίστασθαι. ᾿Αλλ᾽ ἐχείνην μὲν οὕτως ἀγωνισαμένην μετὰ τῶν ἐπινιχίων ἐπαίνων τοῦδε τοῦ βίου προέπεμψε. Πάλιν δὲ τὴν μητέρα τὴν ἐμὴν, μετὰ τὰ; ἐμὰς ὠδῖνας παρ᾽ αὐτοῦ γενομένην τοῦ θανάτου τὰς πύλας, ὑπὸ ποῦ θανάτου χειρῶν. "Ἔκειτο γὰρ, ὥς φασιν, ἀπεἰρηκότων μὲν τῶν ἰατρῶν, τῶν δὲ οἰκείων ὁλοφυἔχουσα τοὺς ὀφθαλμοὺς, λάδρῳ πυρετῷ χκατεχομένη, οὐδένα τῶν συνήθων ἐπιγινώσχουσα. Ὡς δὲ ἧκεν ὁ «ἧς ἀποστολικῆς καὶ προσηγορίας ἠξιωμένος καὶ χάριτος, καὶ, « Εἰρήνη σοι, τεκνίον, » ἐφθέγξατο (τοῦτο γὰρ ἦν αὐτῷ πρόσρημα), παραυτίκα λέγεται καὶ τὰ βλέφαρα ἀναπτύξαι, καὶ ἀτενὲς εἰς αὐτὸν ἰδεῖν, καὶ τῆς εὐλογίας τὸν καρπὸν ἐπαγγεῖλα:. Ὡς δὲ ἀνολώλυξς τῶν γυναικῶν ὁ χορὸς, (ἀθυμία γὰρ καὶ εὐθυμία κατὰ ταυτὸν ἐχράθησαν), καὶ τὴν βοὴν ἐχείνην εἰργάσαντο, παρεγγυᾷ ὁ θεῖος ἄνθρωπος κοινωνῇσαι αὐτῷ τῆς προσευχῆς ἁπάσας" οὕτω γὰρ ἔλεγε καὶ τὴν Ταδίθαν τῆς σωτηρίας τετυχηκέναι" τῶν μὲν χηρῶν ὀδυρομένων, τοῦ δὲ μεγάλου Πέτρου τὰ ἐχείνων δάκρυα προσφέροντος τῷ Θεῷ. Ἱκέτευον ὡς ἐκέλευσε, καὶ ἐλάμδανον ὡς προείρτχε. Τέλος γὰρ τῆς εὐχῆς δεξαμένης, τέλος καὶ ἡ νόσος ἐδέχετο, καὶ ἱδρὼς πάντοθεν ἑξαίφνης ἔῤῥει, καὶ τὸ πῦρ ἐκεῖνο ἐσθέννυτο, καὶ τὰ τῆς ὑγείας ἀνεφαίνετο σημεῖα. Τοιαῦτα καὶ ἐν τοῖς ἡμετέροις χρόνοις διὰ τῶν ἰδίων αὑτοῦ θεραπόντων ὁ Δεσπότης θαυματουργεῖ. Τούτου καὶ ὁ χρὼς τῶν ἱματίων τῷ θειοτάτῳ Παύλῳ παραπλησίως ἐνήργει" καὶ τοῦτο οὐκ ὑπερδολῇ τινι χρώμενος τέθεικα, ἀλλὰ τὴν ἀλήθειαν αυνομολογοῦσαν ἔχων. Τὴν γὰρ οἰκείαν ζώνην διχῇ πεμὼν (πλατεῖα δὲ ἦν καὶ μακρὰ, ἀπὸ λίνου παχέος πεπλεγμένη), τῷ μὲν ἡμίσει ταύτης τὴν οἰκείαν ὀσφὺν, τῷ ἑτέρῳ δὲ διέξωσς τὴν ἐμήν. Ταύτην πολλάκις μὲν ἐμοὶ νοσοῦντι ἐπιθεῖσα ἡ μήτηρ, πολλάκις δὲ τῷ πατρὶ, τὴν νόσον ἀπήλασε" καὶ αὐτὴ ὃὲ τούτῳ τῷ φαρμάκῳ πρὸς ὑγείαν ἐχρήσατο. Πολλοὶ δὲ καὶ τῶν γνωρίμων τοῦτο μεμαθηκότες συνεχῶς εἰς ἐπιχονρίαν τῶν νοσούντων τὴν ζώνην ἐλάμδανον᾽ καὶ πανταχοῦ τῆς ἐκείνου χάριτος ἐδίδασκε τὴν ἐνέργειαν. Οὕτω τις αὐτὴν λαδὼν τοὺς δεδωχότας ἑστέρη εν, ἀγνώμων περὶ τοὺς δὐεργέτας γενόμενος" τοῦτον τὸν τρόπον ἐκείνης τῆς δωρεᾶς ἐγυμνώθημεν. Οὕτω λάμψας, καὶ τὴν ᾿Αντιόχου ταῖς ἀκτῖσι φωτίσας, ἔξω τῶν ἀγώνων ἐγένετο, τὸν ἀποκείμενον τοῖς νιχηφόροις στέφανον ἀναμένων. Ἐγὼ δὲ ἧς περιόντος ἀπήλαυσα εὐλογίας, ταύτης καὶ νῦν ἀπολαῦσαι χαθιχετεύσας, πέρας ἐπιθήσω καὶ τῷδε τῷ διηγήματι.
Galatas akouomen tous en tę̄ Eurōpę̄ tous esperiou? " ismen de tous en tę̄ ᾿Asią, tous echeinōn ek- Ek toutōn ho makarios kai tris touto kai pollakis eolastēsX Petros. Hepta de, hōs phasin, ex ōdinōn hetē para toi? goneusi trapheis, ton loipon hapanta bion en tois tēs philosophias dietelesen athlois " teleutēsai de legetai etē biōsas ennea kai ennenēchouta. Ton poinyn dyo kai ennenēkonta agōnisamenon hetē, kai dia paoēs hēmeras te kai nyktos nikę̄phoron hodeusanta, ti? an axiōs thaumaseie? poia d᾽ an arkcheseis pros diēgēsin glōtta, tōn en meirakiǭ kai paidiǭ, kai andri teleiǭ, kai presdytę̄, kai geronti ponēentōn katorthōmatōn? Tis an echeinou ton hidrōta yetrēseie? tis d᾽ an tas en tosoutǭ chronǭ genomenas arithilēseis palas? poios d᾽ an ephikoito logos, ē tōn hyp᾽ autou chatathlēthentōn spermatōn, hē tōn syllegentōn dragmatōn? Tis houtōs hypsēlos tēn dianoian, hōs katidein achrithōs tēn ek tēs chalēę̄s emporias synathroistheisan periousian? Hoida tōn ekeinou katerthōmatōn to pelago:, kai dia touto pelazein hina mē ho logos … heneken para tēn ēïona badioumai, kai ta para tēn ēpeiron tou pelagous thaumasomai te kai diēgēsomai " ton de bython kataleipsō tǭ kata tēn theian Graphēn ta baϑē ereunōnti, kai ta apokrypha ginōskonti. Houtos toinyn en Galatią ton prōton thlēse chronon. Ekeithen historias heineka tēn Palaistinēn chatela“ then, hina tous ta sōtēria pathē dexamenous theasa: menos topous, en autois ton sesōchota proskynēsę̄ Theon " ouk hōs topǭ perigraphomenon (ēpistato gar hautou to tēs physeōs aperigraphon), all᾽ hina kai tous ophthalmous hestiasę̄ tę̄ theōrią tōn pothoumenōn, kai mē monon to tēs psychēs optichon, dicha tēs opseōs, tēs pneumatikēs dia tēs pisteōs apolauę̄ tryphēs, Pephykasi gar pōs hoi philostorgōs peri tina diakeimenoi, ouk apo tēs theas autou monēs thymēdian karpousthai, alla kai tēn oikian, kai esthemata, kai hypodēmata, meta pasēs theōrein euphrosynēs. Tōyton echousa ton erōta peri ton nymphion hē en tois hylsmasi tōn asmatōn pheromenē nymphg, boą legousa" « Hōs mēlon en tois xylois tou drymou, houtōs ho adelphidous mou anameson tōn huiōn. En tę̄ skią hautou epethymēsa kai ekathisa, karpos autou glykys en laryngi mou. n Ouden oun apeikos oude ho theio? houtos pepoiēken anthrōpos, ton auton peri ton nymphion dexamenos erōta, kai tois tēs nymphēs chrēsabenos rhēmasi" Tetrhōmenē agapēs egō. Pothesas de kathaper tina tou nymphiou theōrēsai skian, tous hapasin anthrōpois tas sōtērious pēgas anadlysantas epezētēse typous. ᾿Apolausas toigaroun hōn epepothēse, katēchthē men eis tēn ᾿Antiocheian " theasamenos de tēs poleōs to philotheon, tēs patridos tēn xenēn proeileto, politas hēgoumenos, ou tous homophylous kai syngeneis, alla tous homognōmonas, kai tēs pisteōs koinōnous, kai ton auton ephelchontas tēs eusedeias zygon. Tautēn de tēn diatribēn agapēsa?, ou skēnēn exeteinen, ou chalydēn epēxato, ouk oikiskon anēgeiren, all᾽ en allotriǭ taphǭ ton panta dietelese chronon. Hyperǭon de eichen houtos, kai dryphachton tina prodedlēmenon, hǭ klimax synērmosmenē tous anadēnai boulomenous edecheto. En toutǭ chatheirgmenos hoti pleiston dietelese chronon, hydati men psychrǭ chrōmenos, aroton de monon sitoumenos, kai tauta ou kath᾽ hekastēn hēmeran, alla ę̄ mian men asitos diamenōn, tę̄ hoe hysteraią toutōn autōn metalanchanōn. Epeidē de tis aphiketo chorythantiōn kai memēnōs, kai tēs tou ponērou daimonos menos, kai tēs diathdolichēs ekeinēs hēleutherōse bachcheias. ᾿Apienai de mē boulomenon, alla tēs therapeias ekeinēs antidounai tēn diakonian chathicheteusanta, synoikon hepoiēsato. Oida kai touton egō, kai tou thaumatos memnēmai, kai ton tēs therapeias etheasamēn misthon, kai tēs peri emou genomenēs autois akēkoa dialexeōs. Ho men gar Daniēl elege (touto gar autǭ onoma), hōs e Tēs kalēs autǭ diakonias choinōnēsō chagōō. » Ho de thespesios ekeinos? anēr ou synōmologei touto genesthai, to peri eme tōn gegennēkotōn logizomenos philtron. Pollakis de me tois gonasin epikathisas, staphylę̄ me kai artǭ ᾿ diethrepse. Peiran gar hautou tēs pneumatikēs charitos hē mētēr dexamenē, hapax me tēs heddomados ekastēs trygąn echeinēn tēn eulogian ekeleue. Gegone de autę̄ gnōrimos ex aitias toiasde’ Ōathos autę̄ thaterǭ tōn ophthalmōn epischēpsan, kreitton ephanē iatrikēs epistēmēs " ouden gar ēn, hē tois palaiois syngegrammenon, hē tois hysteron genomenois exeurēmenon, ho mē prosēnechthē tę̄ nosǭ. Epeidē de ēlenxen hapanta, kai edidaxen oudemian onēsin echonta, hēke tis tōn synēthōn ton theion andra mēnyousa, kai to gegenēmenon hyp᾽ autou didaskousa thauma. Tēn gar homoxzyga elege tou tēnikade tēs Heō kchatechonpos ta pēdalia (Pergamios de hēn houtos), tǭ pathēmati tǭde peripesousan, iasasthai auton euchę̄ kai sphragidi chrēsamenon. GĒchousen hē mētēr, kai parautika pros ton theion anthrōpon edrame. Perikeimena de eichen hermata, kai perideraia, kai talla chrysia, kai tēn poikilēn esthēta tēn ek sērichōn hyphasmenēn. Oudepō gar tēs aretēs tēs teleioteras egeueto᾽ ēnthei de kai tǭ chronǭ, kai tou tēs neotētos hēneicheto kosmou. Ē thespesia toinyn kephalē «a toiauta theasamenē, tēs philokosmias proteron pēn arrhōstian iasato, toioisde logois chrēsamenos « Eipe moi, ephē, teknon (tę̄ gar autou chrēsomai phōnę̄, kai ouk ameipsō tēs hagias hekeinēs Hylōttēs to prosrēma), ei tis zōgraphos, eu mala tēn technēn hēschēmenos, eikona tina gragpseien, hōs nomos hypagoreuei tēs technēs, kai tautēn protheiē tois boulomenois horąn: aphikomenos de tis heteros, echeinēn men tēn technēn ouk achridōs epistamenos, schediazōn de pros to dokoun ha anagrapsai thelēseien" eita mempsamenos tę̄ technikę̄ ekeinę̄ zōgraphią, prostheiē men tais orrysi kai tais blepharisi ras grammas, leukoteron de to prosōpon apophēneie, ou soi dokei ton proteron eikotōs aganaktę̄sai zōgraphon, hōs tēs technēs autǭ lian hyrrismenēs, kai prosthechas hōn ouk edeito hypo amathous dexias dexamenēs? Oukoun, ephē, cha! ton tōn apantōn Dēmiourgon, kai tēs hēmeteras physeōs Plastēn te kai Zōgraphon aganaktein pisteuete, hoti tēs arrhētou sosias ekeinēs amathian chatēgoreits. Ou gar an to erythron, kai leukon, kai melan epecheate chrōma, ei mē endein hymin tautēs enomizete tēs prosthēkēs" deisthai de toutōn hypolamdanousa: to sōma, asthedenai, hoti symmetron echei tę̄ boulēsei tēn dynamin. 4 Panta gar, ē phētin ho Dadid, hosa ēthelēsen ho Kyrios epoiēse" » to de synoison hapasi promēthoumenos, hosa lōdatai ou didōsi. Mē. toinyn diaphtheirete pou Theou tēn eikona, mēde peirasthe prostithena:. haper ho sophos ouk edōke, mēde to nothon touto epinoeite kallos, ho kai tais sōphronousais lymainetai tois horōtin epidouleuon. » Hēkouse toutōn hē panta aristē gynē, kai parchyticha eisō tēs tou Petrou sagēnēs egeneto. Tǭ gar homlōnymǭ paraplēsiōs kai houto? hēlieus, kai tōn podōn aptomenē, kai potniōmenē tǭ ophthalmǭ dothēnai tēn hyerapeian hiketeuen. Ho de anthrōpos men elegen eina: kai tēn autē» echein physin autę̄, polyn de hamartt matōn phoryton epipheresthai, kai toutou eineka tēs pro? ton Theon parrhēpias apostereisthai. Hōs de hē mētēr, kai hēntidole:, kai ephaske mē chataleipsein, ei mē tychoi tēs iatreias, ton Theon ephē toutōn eina: therapeutēn, chorēgein de aei tois pisteuousi tas aitēsei: « Dōsei toinyn, eipe, kai nyn, ouk emoi tēn charin dōroumenos, alla tēn sēn pistin theōmenos. Ei toinyn tautēn echeis achraiphnę̄ kai eilikrinē, kai pasēs amphidolia: aptllagmenēn, errhōsthai kai iatrois phrapasa kai pharmakois, pouto dexai to theosdotōn pharmakon. » Taut᾽ eipōn, epethēke tēn cheira tǭ ophthalmǭ, kai tou sōtēriou staurou to sēmeion typōsas, tēn noson apēlasen. ᾿Ekeithen eis tēn oikian epanelthousa, kai to pharmakon aponipsa. menē, kai ton epeisakton hapanta aporrhipsasa kosmon, kata tous hypo tou iatrou tethentas nomous epoliteueto, oute poikilēn esthēta peridallomenē, oute grysiois hōraïzomenē " kai tauta nean agousa tēn hēlikian komidę̄" triton gar kai eikoston ek genetēs ēgen etos, mētēr oudepō genomenē" hepta gar alla epidiōsasa etē, houtō tas emas ōdinas edexato, has kai prōtas kai monas edexato. Tosouton tēs tou megalon Petrou didaskalias apōnato" edexato therapeian, kai tǭ sōmati tēn iatreian masteuousa, kai tēn tēs psychēs prysechtēsato euexian. Toiauta kai legōn ekeinos enērgei, kai proseuchomenos ischyen. KAllote hoe oiketēn opsopoion hypo tinos ponērou tēs par᾽ hautou tychein epikourias hiketeue. Proseuxamenos de ho (eiss anēr, ekeleuse tǭ daimoni tēs kata tou theiou poiïmatos exousias tēn aitian eipein. Ho de, kathaper tis androphonos hē toichōrychos pro dichastichou bēmato? hestōs, kai legein ha dedrache houtōs hapanta diexēei, para to eiōthos hypo deous ᾿dlētheuein anankazomenos, kai ephasken en Hēlioupotlei ton men tou oiketou arrhōstēsai despotēn, tēn de ge despoinan tǭ homoxygi hate dē arrhōstounti parachathēsthai" tas de paidiskas tēs oichiax, in ē chatemenon, tōn en ᾿Antiocheią philosophountōn mouachōn diēgeisthai ton bion, kai hotēn kata daimo"., echousi tēn ischyn. Eita tautas, hoia dē koras paid' nuias, hauton de ekeinon ton oiketēn sisyran peritōn, phēsin, epiteloumenōn, para tēn thyran estōxn kai tous alazonichous peri tōn monachōn logous ouk eneuchōn, tę̄ peirą mathein edoulēthēn, hēn echein ekeinous eneanieusanto dynamin. Touton eineka tas paimathein ethelēsas, hopōs hypo tōn ponachōn mai. Kai nyn, ephē, memathēka, kai peiras heteras hō legōn edrapeteus, kai tēs eleutherias ho oiketę̄: apēlaus. Kai heteron de agroikon tēs mētros men hē mētēr, emē de epamynai parechale: kon tēs kakias ant epalon. Ho de palin epynthaneto, pothen te eiē, kai para tinos elathe tę̄» kata tou theiou poiēmatos exousian, Hō? de sigōn ekeinos eistēkei tēn apokrisin mē poiou- A menos, ta gonata klinas protēucheto, kai ton Theon tōn tēn dynamin. Kai palin anistato, kai palin ekeinos antiteinōn esiga, kai tauta mechris ennatēs egineto. Epeidē de thermoteran kai spoudaioteran 'tǭ Despotę̄ prosenēnoche proseuchēn, anastas elege pros ton halitērion" «e Ou soi epitattei Petros, all᾽ ho Petrou Theos" apokrinai toinyn hypo tēs echeinou dynameōs chatanangazomenos. » Ēdesthē, kaiper anaïschynto? hōn, ho alastōr tēn tou hagiou epieikeian, kai phōnę̄ megistę̄ chrēsamenos edoa, hōs tǭ orei men tǭ ᾿Amanǭ scholazoi: e Touton de kata tēn hodon theasamenos hydōr apo tinos pēgēs arnomenon te kai pinonta, ēthelēda oikētērion oikeion poiēsasthai. --- ᾿All' exithe, elegen ho tou Theou anthrōpos, tou staurōthentos hyper tēs oikoumenēs touto soi parengyōntos. » Ēnchouen ekeinos, kai epheuge, gos. Kai hetera de myria tēs makarias ekeinēs Psychēs toiauta echōn diēgēmata, paraleipsō ta pleista, tōn pollōn dediōs tēn astheneian" eis sphas gar aphorōntes, tais tōn theiōn andrōn apistousi thaumatourgiais. Hen de ē dyo diēgēsamenos, eph᾽ heteron ĒN tis akolastos, stratēgys en tois anō chronois. HiKorē toinyn tis apeirogamos, hōran echousa gamon, hypo tēn toutou despoteian telousa, tēn mētera chapalipousa, kai tous oikeious, eis gynaichonitin kat’ gar kai gynaikes tois andrasi paraplēsiōs, kai eis to tēs aretēs katadainousi stadion. Tautēs mathōn ho stratēgos tēn phygēn, emastigou tēn mētera kai echremannn" kai ou proteron aphēke desmōn, heōs to tōn eusedōn gynaikōn hypedeixe katagōgion. Tę̄ lyttę̄ toinyn tę̄ oikeią chrēsamenos, hērpasen ekeithen tēn korēn, kai eis tēn oikeian oikian epanēgage" kai ēlpisen ho deilaios tēn oikeian choresein akolasian. ᾿All᾽ ho ton Pharaō hetasmois megalois kai ponērois etasas peri Sarrhas tēs gynaikos ᾿Aoraam, kai agepaphon phylaxas tēn sōphrona, kai «ous Sodomitas pataxas aorasią, emparoinein hōs xenois tois asōmatois epicheirēsantas, houtos kai tou» tou to optichon aorąsią balōn, ek mesou tōn diktyōn to thērama diaphygein pareskeuase" kai eis ton thalamon autos men eisę̄ei, ekeinē de endon diaphylattomenē parautika exēei kai phroudos hēn, kai to tripothēton autę̄ katelade katagōgion. Houtō mathōn ho anoētos, hōs tēs ton theion mnēstēra ou periestai, hēsychian agein ēnankazeto, ouketi tēn halousan kai theią dynamei diaphygousan epizētōn. Hautē chronou dielthontos pathēmati periepese chalepǭ" charkchinos de to pathos hēn᾽ tǭ de mastǭ kai hē odynē synēuxeto. ᾿Alla ton megan ekalei Petron en tę̄ tēs odynēs akmę̄, kai ephasken euthys tēs hi-ras ekeinēs phōnēs eis ta ōta ballomenēs, pasan echeigēn tēn odynēn choimizesthai, kai mēde bracheian aisthēsin ekeithen aniaran hypodechesthai. Touteu charin apēlanen. ILpanta gar elege ton tēs echeinou parousichs kairon pantelōs tas algēdonas aphistasthai. ᾿All᾽ echeinēn men houtōs agōnisamenēn meta tōn epinichiōn epainōn toude tou biou proepempse. Palin de tēn mētera tēn emēn, meta ta? emas ōdinas par᾽ autou genomenēn tou thanatou tas pylas, hypo pou thanatou cheirōn. "Ekeito gar, hōs phasin, apeirēkotōn men tōn iatrōn, tōn de oikeiōn holophyechousa tous ophthalmous, ladrǭ pyretǭ chkatechomenē, oudena tōn synēthōn epiginōschousa. Hōs de hēken ho «hēs apostolikēs kai prosēgorias ēxiōmenos kai charitos, kai, « Eirēnē soi, teknion, » ephthenxato (touto gar ēn autǭ prosrēma), parautika legetai kai ta blephara anaptyxai, kai atenes eis auton idein, kai tēs eulogias ton karpon epangeila:. Hōs de anolōlyxs tōn gynaikōn ho choros, (athymia gar kai euthymia kata tauton echrathēsan), kai tēn boēn echeinēn eirgasanto, parengyą ho theios anthrōpos koinōnę̄sai autǭ tēs proseuchēs hapasas" houtō gar elege kai tēn Tadithan tēs sōtērias tetychēkenai" tōn men chērōn odyromenōn, tou de megalou Petrou ta echeinōn dakrya prospherontos tǭ Theǭ. Hiketeuon hōs ekeleuse, kai elamdanon hōs proeirtche. Telos gar tēs euchēs dexamenēs, telos kai hē nosos edecheto, kai hidrōs pantothen hexaiphnēs errhei, kai to pyr ekeino esthennyto, kai ta tēs hygeias anephaineto sēmeia. Toiauta kai en tois hēmeterois chronois dia tōn idiōn hautou therapontōn ho Despotēs thaumatourgei. Toutou kai ho chrōs tōn himatiōn tǭ theiotatǭ Paulǭ paraplēsiōs enērgei" kai touto ouk hyperdolę̄ tini chrōmenos tetheika, alla tēn alētheian aunomologousan echōn. Tēn gar oikeian zōnēn dichę̄ pemōn (plateia de ēn kai makra, apo linou pacheos peplegmenē), tǭ men hēmisei tautēs tēn oikeian osphyn, tǭ heterǭ de diexōss tēn emēn. Tautēn pollakis men emoi nosounti epitheisa hē mētēr, pollakis de tǭ patri, tēn noson apēlase" kai autē hoe toutǭ tǭ pharmakǭ pros hygeian echrēsato. Polloi de kai tōn gnōrimōn touto memathēkotes synechōs eis epichonrian tōn nosountōn tēn zōnēn elamdanon᾽ kai pantachou tēs ekeinou charitos edidaske tēn energeian. Houtō tis autēn ladōn tous dedōchotas hesterē en, agnōmōn peri tous dyergetas genomenos" touton ton tropon ekeinēs tēs dōreas egymnōthēmen. Houtō lampsas, kai tēn ᾿Antiochou tais aktisi phōtisas, exō tōn agōnōn egeneto, ton apokeimenon tois nichēphorois stephanon anamenōn. Egō de hēs periontos apēlausa eulogias, tautēs kai nyn apolausai chathicheteusas, peras epithēsō kai tǭde tǭ diēgēmati.
We hear of the Galatians in Europe, the western ones; and we know those in Asia, the descendants of those. From these sprang the blessed, thrice-blessed and many times blessed Peter. Brought up by his parents, as they say, for seven years from his birth, he spent all the rest of his life in the contests of philosophy; and he is said to have died at ninety-nine years of age. Who could worthily admire one who contended for ninety-two years and traveled victorious through every day and night? What tongue would suffice to relate the achievements labored at in youth and childhood, in full manhood, in old age and in extreme age? Who could measure his sweat? Who could count the wrestling bouts fought in so long a time? What speech could reach either the seeds he sowed or the sheaves he gathered? Who is so lofty of mind as to see precisely the wealth amassed by his good trading? I know the ocean of his achievements, and therefore [I hesitate] to approach it, lest my speech [be drowned]; for this reason I shall walk along the shore, admiring and relating the parts of the ocean near the land, and shall leave the depths to the One who, according to the divine Scripture, searches the depths and knows hidden things.
This man, then, [contended] in Galatia at first. From there he went to Palestine to see it, so that, beholding the places that received the saving passion, he might worship there the God who saved us; not as though he were circumscribed by a place (for he knew that his nature is uncircumscribed), but so that he might also feast his eyes on the sight of what he longed for, and not enjoy the spiritual delight through faith with the eye of the soul alone, without bodily sight. For those who are lovingly disposed toward someone naturally reap joy not only from seeing him, but also look with all gladness at his house, his clothes and his shoes. Having this love for the bridegroom, the bride in the Song of Songs cries out: “As an apple tree among the trees of the wood, so is my beloved among the sons. In his shade I longed and sat down, and his fruit was sweet in my throat.” So this divine man did nothing unreasonable either, having received the same love for the bridegroom and using the bride's words, “I am wounded with love.” Longing to see, as it were, a shadow of the bridegroom, he sought out the places that poured forth the springs of salvation for all men. Having enjoyed what he longed for, he came down to Antioch; and seeing the city's love of God, he preferred the foreign city to his homeland, regarding as fellow citizens not those of his race and kin, but those of like mind, sharers in the faith, who drew the same yoke of true religion. Loving this place of residence, he did not pitch a tent, set up a hut or build a little house, but spent all his time in someone else's tomb. This had an upper room, with a railing set before it, to which a ladder was fitted for those who wished to go up. He remained shut up in this for a very long time, using cold water and eating only bread, and that not every day, but going without food for one day and taking these same things on the next.
Once a man came who was raving and mad, [begging to be freed from the activity] of the evil demon; [Peter prayed] and freed him from that diabolical frenzy. When the man would not go away, but begged to repay that cure with his service, Peter made him his companion. I too know this man, and I remember the wonder, and I saw the reward of the cure, and I have heard the conversation they had about me. For Daniel (this was his name) said: “I too shall share his good service.” But that inspired man would not agree to this, considering the love my parents had for me. He often set me on his knees and fed me with grapes and bread. For my mother, having experienced his spiritual grace, told me to gather that blessing once every week. She had come to know him for this reason. An affliction that struck one of her eyes proved beyond the skill of medicine; for there was nothing written by the ancients or discovered by later physicians that was not applied to the disease. When it had refuted them all and shown that they brought no benefit, one of her acquaintances came and told her of the divine man, describing the wonder he had worked. For she said that the wife of the man who then held the helm of the East (this was Pergamius) had fallen into this affliction and that he had healed her by using prayer and the sign of the cross. My mother heard this and at once ran to the divine man. She was wearing earrings, necklaces and the other gold ornaments, and the embroidered dress woven of silk; for she had not yet tasted the more perfect virtue, but was in the bloom of her years and allowed herself the adornment of youth. When that inspired head saw such things, he first healed the sickness of her love of adornment, using these words: “Tell me, child” (for I shall use his own word, and not change the form of address of that holy tongue), “if a painter well practiced in his art painted a picture as the law of the art dictates and set it out for those who wished to see it, and then someone else came, not knowing that art precisely, but improvising according to his fancy whatever he wished to paint, and then, finding fault with that skilled painting, added [darker] lines to the eyebrows and eyelashes and made the face whiter, do you not think the first painter would rightly be indignant, his art having been greatly insulted and having received from an ignorant hand additions it did not need? So, then,” he said, “believe that the Creator of all, the Fashioner and Painter of our nature, is indignant too, because you accuse that ineffable wisdom of ignorance. For you would not pour on red and white and black color unless you thought you needed this addition; and in supposing that the body needs these, [you accuse the Fashioner of] weakness. [You should] know that his power matches his will. For ‘whatever the Lord willed,’ as David says, ‘he has done’; and providing what will benefit all, he does not give what does harm. So do not spoil the image of God, nor try to add what the Wise One did not give, nor devise this bastard beauty, which harms even modest women by setting a snare for those who see them.” When that most excellent woman heard this, she at once came within the net of Peter; for this man too fished like his namesake. [Falling down], clasping his feet and lamenting, she begged that healing be given to her eye. He said that he was a man and had the same nature as she, but carried a great load of sins, and for this reason was deprived of freedom of speech toward God. When my mother kept entreating and said she would not leave unless she obtained the cure, he said that God was the healer of these things and always grants the requests of those who believe. “He will grant it now too,” he said, “not giving the favor to me, but looking at your faith. So if you have this faith pure, sincere and free of all doubt, bid farewell to physicians and medicines and receive this medicine given by God.” Having said this, he placed his hand on her eye, traced the sign of the saving cross, and drove away the disease. Returning home from there, she washed off the cosmetics, threw away all the adventitious adornment, and lived according to the rules laid down by the physician, neither wearing an embroidered dress nor beautifying herself with gold; and that while she was quite young, for she was in her twenty-third year and not yet a mother. She lived seven more years and then experienced the birth-pangs of me, the first and only ones she experienced. So much did she profit from the teaching of the great Peter: she received a cure, and seeking healing for the body, she gained besides the good health of the soul. Such things that man worked by speaking, and such power he had by praying.
Another time [a master brought] a cook, a household slave, [troubled] by an evil [demon], and begged to obtain his help. The divine man prayed, and commanded the demon to state the reason for its power over the divine creature. Like a murderer or a burglar standing before the judge's tribunal and compelled to tell what he has done, it went through everything, compelled by fear, against its custom, to tell the truth. It said that in Heliopolis the slave's master had fallen ill, and his mistress was sitting beside her sick husband; and the maidservants of the house where they were staying were telling of the life of the monks who practice philosophy at Antioch and of the strength they have against demons. Then, it said, these girls, being young, [played at it], and dressed the slave himself in a rough cloak … ; “while these things were being performed,” it said, “I stood by the door; and not putting up with their boastful words about the monks, I wanted to learn by experience the power they swaggered about having. For this reason [I entered not] the girls [but the slave], wishing to learn how I [would be driven out] by the monks. And now,” it said, “I have learned, and [need no] other proof”; saying this, it ran away, and the slave enjoyed freedom. My mother's mother, [my grandmother], also brought another, a farm laborer, and begged him to help [the man tormented by the demon] of wickedness. Again he asked where it came from and from whom it had received power over the divine creature. When it stood silent, giving no answer, Peter bent his knees and prayed, and [besought] God [to show] … the power. He rose again, and again the demon resisted and kept silent; and this went on until the ninth hour. But when he had offered the Master a warmer and more earnest prayer, he stood up and said to the guilty spirit: “It is not Peter who commands you, but the God of Peter; so answer, compelled by his power.” The accursed spirit, shameless though it was, respected the holy man's gentleness, and crying out in a very loud voice said that it had its haunt on Mount Amanus: “I saw this man on the road drawing water from a spring and drinking it, and I wanted to make him my dwelling.” “But go out,” said the man of God, “for he who was crucified for the world charges you to do so.” It heard, and fled … . I have countless other such stories of that blessed soul, but I shall pass over most of them, fearing the weakness of the many; for, looking at themselves, they disbelieve the wonders of divine men. I shall relate one or two and [pass] to another.
There was a dissolute man, a general, in former times. A young unmarried girl of marriageable age, who was under his authority, left her mother and her relatives and [fled] to a women's community; for women too, like men, go down into the stadium of virtue. Learning of her flight, the general flogged her mother and hung her up, and did not release her from her bonds until she showed him the dwelling of the devout women. Indulging his own frenzy, he carried off the girl from there and brought her back to his own house; and the wretch hoped to satisfy his licentiousness. But he who afflicted Pharaoh with great and grievous afflictions concerning Sarah, Abraham's wife, and kept the chaste woman untouched, and who struck the Sodomites with blindness when they tried to abuse the bodiless ones as strangers, struck this man's sight too with blindness and enabled the prey to escape from the midst of the nets. He went into the chamber, and she, who was being guarded inside, at once went out and was gone, and reached that thrice-longed-for dwelling. So the fool learned that he would not prevail against the divine suitor, and was compelled to keep quiet, no longer seeking the girl who had been seized and had escaped by divine power. After some time she fell into a grievous affliction: the disease was cancer, and the pain grew with the breast. But at the height of the pain she would summon the great Peter, and said that as soon as that sacred voice fell on her ears all that pain was lulled to sleep and she felt not the least distress from it. For this reason she enjoyed [his visits]; for she said that during the whole time he was present the pains left her completely. When she had contended thus, he sent her on from this life with the praises of victory. Again, my mother, who after giving birth to me had come to the gates of death, he [snatched] from the hands of death. For she lay, as they say, the physicians having given up, her relatives lamenting, [her eyes closed], gripped by a violent fever, recognizing none of her familiar friends. When the man who had been counted worthy of the apostolic name and grace came and said, “Peace to you, child” (this was his form of address), she is said at once to have opened her eyelids, looked fixedly at him, and asked for the fruit of his blessing. When the company of women cried aloud (for despondency and good cheer were mixed together) and made that outcry, the divine man charged them all to share in his prayer; for so, he said, Tabitha too obtained salvation, the widows lamenting and the great Peter offering their tears to God. They prayed as he ordered, and received as he had foretold. For when the prayer came to an end, the disease too came to an end: sweat suddenly poured out everywhere, that fire was quenched, and the signs of health appeared. Such wonders the Master works in our times too through his own servants.
The touch of his garments worked as did those of the most divine Paul; and I have not written this out of exaggeration, but have the truth agreeing with me. For he cut his own belt in two (it was broad and long, woven of thick linen), girded his own loins with one half of it, and mine with the other. My mother often laid it on me when I was ill, often on my father, and drove away the disease; and she herself used this medicine for her health. Many of our acquaintances who learned of this frequently took the belt to help the sick, and everywhere it taught the power of his grace. In this way someone took it and deprived those who had given it, proving ungrateful toward his benefactors; in this way we were stripped of that gift. Having shone thus, and lit up Antioch with his rays, he passed beyond the contests, awaiting the crown laid up for the victors. Having begged to enjoy now too the blessing I enjoyed while he lived, I shall put an end to this narrative also.
Textual problem in this passage: see the notes.
1 Cor 2:10 (allusion, medium confidence) · Dan 2:22 (allusion, low confidence) · Song 2:3 (quotation, high confidence) · Song 2:5 (quotation, high confidence) · Ps 135:6 (134:6 LXX) (quotation, high confidence) · Luke 5:10 (allusion, medium confidence) · Gen 12:17 (allusion, high confidence) · Gen 19:11 (allusion, high confidence) · Acts 9:36–41 (allusion, high confidence) · Acts 19:12 (allusion, high confidence)
Notes and citation
Summary: Peter the Galatian, after a pilgrimage to Palestine, lives in a tomb near Antioch, heals Theodoret's mother of an eye disease and of her love of finery, casts out demons, protects a consecrated virgin, and gives Theodoret half of his belt.
- About 2% of the Greek is lost in the scan used here; gaps are marked “…” and nothing has been supplied. Words in square brackets supply what the sense plainly requires where a line is damaged. Larger losses include part of the girls' game at Heliopolis and the demon's account of whom it entered, and the opening of the second exorcism. The scan's OCR repeats at the start of this chapter its own opening sentences together with a second copy of the end of chapter 8 (the life of Aphrahat); the duplicate has been removed (logged correction). Two displaced lines (“she at once came within the net of Peter …” and “she lived according to the rules laid down by the physician, neither …”; and “looking at themselves, they disbelieve the wonders of divine men”) have been moved back to their places (logged corrections). The Pergamius named as holding “the helm of the East” is otherwise little known. Theodoret's mother and the miracles are described as Theodoret tells them. Quotations: Song 2:3; Song 2:5 (LXX wording); Ps 135:6 (134:6 LXX). Allusions: 1 Cor 2:10; Dan 2:22; Luke 5:10; Gen 12:17; Gen 19:11; Acts 9:36–41; Acts 19:12. Migne's Latin column read as Greek letters and marginal references were removed (logged corrections).
Notes on the original text
- Digital text corrected (Migne's Latin column read as Greek letters; Migne's Latin column read as Greek letters, a second OCR copy of the end of chapter 8 and a second copy of this chapter's opening, all removed; Migne's Latin column read as Greek letters, and a displaced line (moved back, see the previous correction); Migne's Latin column read as Greek letters, and a line displaced by the scan's OCR (moved back, see the previous correction); displaced line restored to its place (see the next correction); marginal references and Migne's Latin column read as Greek letters; a word is lost; OCR slip; marginal references read as Greek letters; stray letters; stray marks): 8165 : πονίη8 οἱ 605 6" 5811 ἢ Αβία, ἃ} Εκ δϑὶ Ρείγιι5. " Ου] βορίδη), υἱ [ἀγα πὶ, σα} δυάδι δυῖ αὐ δἀυ!εβοοηβ, 4 δ 1161 η Υἱ ἢ]}} νο] ἃθοιδ ἤδη δίδί 6, δὶ Γυ ον! ἢ ἰδ 0 υηἴατ, νἤ τι ἀυ (δὴ Γον ΓΘ 8 ργοϑθαηιδυαίυν. Οὐγυ5 Α ἐπικειμένων ἐξηστραχισθῆναι τὸν τοῦ Θεοῦ ἄνθριυπον διεκώλυσεν. Ἐχδειματωθεὶς γὰρ ὃ βασιλεὺς, τοὺς μὲν ταῦτα παραινοῦντας ἀπεστρέφετο, ἐν αἰδοῖ δὲ τὸν ἄνδρα εἶγεν, Ἔμαθε δὲ τὴν ἀρετὴν αὐτοῦ καὶ ἑτέρωθεν. διιτοῖν ὁγαὶ το διεϊα τί πιὸ αἰ Πα 45. οἱ σα Προ θί "6 510, οἱ δία σοΉνΟΓΘι5, δ΄ πὶ ὁχ ρη 60 [τὶ ἱ, δ σηοψ 8 αὶ {551} : οὐτὴ 6410 δὐ (δῆ [νπηϊεμ θη] 6 οἱ σον 6 νότο Αμβγδδίϑϑ οἱ ἰη {114 (θην μοβιδία ν "τυ! 6 ἀρετὴν καὶ γαλήνης γενομένης ἑνὺς ἣ δύο μνησθήσομαι. ΓᾺΠῚ [απ οῖα τηδιγὶοηΐο, δὰ βου! πὶ ΥὙἱ Γι νϑηΐ!, βὸ Ἰορ πιο σοι] ρὶο ἱρϑὶ νί τη ἀνία οἱ Β σας, ἱκέτευε προσευχῇ λῦσαι τὴν νόσον. Ἵππος τις τῶν εὖ πεφυκότων, καὶ φέρειν εὖ μάλα δεδιδαγμένος, ἐπέραστος ἣν λίαν τῷ βατιλεῖ. Τούτῳ πάθος τι χετο δὲ αὑτοῦ τῶν ὑγρῶν περιττωμάτων ἡ ἔκκρισις. Πρὸς: ταύτην ἐκαλοῦντο τὴν θεραπείαν οἱ ταύτην ἡσκημένοι τὴν τέχνην. ττωμένης δὲ καὶ ταύτης, ἡνιᾶτο ὁ βασιλεὺς, καὶ ὠλοφύρετο ὁ τῶν ἵππων πεπιστευμένος τὴν ἐπιμέλειαν, Εὐσεδὴς δὲ ὧν, καὶ κατὸ τὴν πίπτιν ἐῤῥωμένος, μεσούσης ἡμέρας κατ' ἀνὰ ἢ θάνε: σὺν τῷ ἵππῳ τοῦ μεγάλου ᾿Αφραάτου τὸ κατὰ γώγιον, καὶ τὸ πάθος εἰπὼν, καὶ τὴν πίστιν δηλώ- Ὃ δὲ οὐδὲν μελλήσας, ἀλλὰ παραυτίκα τὸν Θεὸν ἱχετεύσας͵ ὕδωρ ἐχέλευσεν ἐκ τοῦ φρέατος ἀνιμήσασθαι, καὶ τούτῳ τοῦ σωτηρίου σταυροῦ τὸ σύμθολον ἐπιθεὶς, προτφἐρειν τῷ ἵππῳ προσέταξεν, Ὃ δὲ παρὰ τὸ εἰωΐὲς ἕπιεν. Εἶτα ἔλαιον τῇ ἐπικλήσει τῇ θείᾳ πληρώσας εὐλογίας, ἐπιχρίει τὴν τοῦ ἵππου γαστέρα, καὶ τῇ ἀφῇ τῆς χειρὸς εὐθὺς ἐλύθη τὸ πάθος, καὶ παραχρῦ μα ἡ ἔκκρισις κατὰ φύσιν ἐγένετο, Γεγηθὼς τοίνυν ὁ ἄνθρωπος, τὸν ἵππον λαδὼν, ἐπὶ τὸν ἱππῶνα Δείλης δὲ ὀψίας (κατὰ τοῦτον γὰρ τὸν καιρὸν εἰώϑε: ὁ βασιλεὺς ἐπὶ τὸν ἱππῶνα φοιτᾷν) ἧκέ τε καὶ ἤρετο ὅπως ἔχει ὁ ἵππος. Τοῦ δὲ τὴν ὑγίειαν σημάναντος, καὶ τὸν ἵππον ἐξαγαγόντος, ἐῤῥωμένον τοῦτον ἰδὼν, καὶ γαυριῶντα, καὶ χρ ρεμετίζοντα, καὶ τὸν αὐχένα σοδαρῶς ἀνατείνοντα, τῆς ὑγιείας ἐπυνθάνετο πὴν αἰτίαν. Ὡς δὲ πολλάκις εἰπεῖν ἀναδαλλόμενος (ἐδεἐπιστάμενος), ὀψέ ποτε τἀληθὲς εἰπεῖν ἐδιάσθη, καὶ τῆς θεραπείας τὸν τρόπον ἐδίδαξεν. Ἐχπλήττεται μὲν ὁ βασιλεὺς, καὶ ἀξιάγαστον εἶναι τὸν ἄνδρα χαθἀπἘῸ ἀπ Οὐ μὴν τῆς προτέρας ἀπηλλάγη μανίας, ἀλλ᾽ ἐπέμενε κατὰ τοῦ Μονογενοῦς λυττῶν, ἕω; ὅτε ἴσα τοῖς οἰκέταις ἣ πρησαίταις ἀξιωθείς, Ὃ δὲ θεῖο: ᾿Αφραάτης, καὶ ἐν ἐκείνῃ τῇ ζάλῃ τὴν οἰκείαν ἔδειξεν ἔπείτὰ ἴσα δρῶν διετέλεσε. Καὶ ἄλλα δὲ μυρία εἰργάσατο θαύματα, ὧν Γυνὴ τις τῶν εὐπατριδῶν, ἀκολάστῳ ἀνδρὶ συνέλ. Ὁ χουσα τὸν τοῦ γάμου ζυγὸν, ἀφίκετο πρὸς τὸν μαχάριὴν ἐκεῖνον ἄνθρωπον, τὴν οἰκείαν χωχύουτα συμφοράν. "ἤφαῦδχε γὰρ τὸν ἄνδρα παλλαχκίδι καὶ ἀπεχθάνεσθαι πρὸς αὐτὴν γάμου νόμῳ συνεζευ- Ὑμένην. Ἔλεγε δὲ ταῦτα ἡ γυνὴ πρὸ τῆς θύρας ἑστῶσα. Οὕτω γὰρ εἰώθει τὴν πρὸς τὸ θτλυ ποιεῖσθαι διάλεξιν " εἴσω γὰρ τῆς θύρας οὐδεμίαν εἰσεδέξατο πώποτε. Τότε τοίνυν οἰχτείρας τὴν γυναῖκα ποτνιωμένην, εὐχῇ τῆς γοητείας ἀμαυροῖ τὴν ἐνέργειαν, καὶ ἐλαίου ληχύθιον ὑπ᾽ αὐτῆς προσεν-προσέταξε. Ταύτας ἡ γυνὴ πληρώσασα τὰς ὑποθήμας, μετέθηκεν εἰς ἑαυτὴν τὸν τοῦ ὁμοζύγου ἔρωτα, καὶ πέπεικε προχ!ρεῖσθαι τῆς παρανόμου κοΐτῃς τὴν (αλούσας τῇ γῇ, καὶ πυρὶ πιραπλησίως ἅπαντα προσδαπανώσας, καὶ λήϊα, καὶ φυτὰ, καὶ ἕλη, καὶ ἄλση, καὶ λειμῶνας, ἧκέ τις παρ᾽ αὐτὸν εὐσεθὴς ἀνὴο, ἀντιδολῶν ἐπαμῦναι, ἕνα μὲν ἀγρὸν ἔχοντι, ἐκ τούτου δὲ καὶ ἑαυτὸν, καὶ γυναῖκα, καὶ παῖδα;, καὶ οἰκείους τρέφοντι, καὶ πρὸς τούτοις τὴν βασιλικὴν εἰσφορὰν εἰσπραττομένῳ. Πάλιν τοίνυν ὁ τὴν Δεσποπροσενεχθῆναι προσέταξεν. Ὡς; δὲ τὸν χόαν προσἧνεγκεν ὁ τὴν εὐχὴν ἐπαγγέλλων, ἐπετίθει μὲν τούτῳ τὴν χεῖρα, ἱκέτευε δὲ τὸν Θεὸν δυνάμεως θείας ἐμφορηθῆναι τὸ νᾶμα. Εἶτα τὴν εὐχὴν συμπεράνας, παρηγγύησε τοῖς τοῦ χωρίου ὅροις ἐπιῤῥᾶναι τὸ ὕδωρ᾽ πεποίηκε δὲ ὁ τοῦτο χομισάμενος ἧ προσετάοἱ [Ἀπ Πα ηὶ 9] 6 Γοὶ, 40 ἱππρὸογφο, αυΐ θυ ΐοϑην πη τα θδῖαν 6 ιν 6 δίι}}} 4} τὸ τ Δν Δ ρτῸ να} χθη, καὶ ἀντὶ ἔρχους ἀμάχου τε καὶ ἀσύλου ταῖς ἢ δέδῃΐε58, εἰ ᾿ΔΠΉΌ 8: ΓΟΙῸ αυούδηι ᾿μ 1188, δία ἀρούραις ἐκείναις ἐγένετο. Μέχρι γὰρ τῶν ὅρων δων δίκην αἱ ἀχρίδες, εἰς τοὐπίσω πάλιν ἐχώρουν, πὴν ἐπιτεθεῖσαν εὐλογίαν δειμαίνουσαι, καὶ ὥσπερ ενὶ χαλινῷ ἀγχόμεναι, καὶ ἐπὶ τὸ πρόσω χωρεῖν χωλνόμεναι. Καὶ τί δεῖ πάντα λέγειν τὰ ὑπὸ τῆς μακαρίας ἐκείνης ἐξειργασμένα ψυχῆς; Ἰκανὰ γὰρ καὶ ταῦτα τῆς ἐνοικούσης αὐτῷ χάριτος ἐπιδεῖξαι κὴν αἴγλην. Ἡ᾿ούτου χἀγὼ θεχτὴς ἐγενόμην, καὶ τῆς ἁγίας ἐκείνης δεξιᾶς τὴν εὐλογίαν ἐτρύγησα, χιον μὲν ὧν ἔτι, τῇ δὲ μητρὶ κοινωνήσας τῆς πρὸς τὸν ἄνδρα πορείας. Καὶ αὐτὴν μὲν κατὰ τὸ εἰωθὸς ὑπανοίξας τὴν θύραν διαλέξεώς τε καὶ εὐλογίας ἐξέωσεν " ἐμὲ δὲ εἰσδεξάμενος ἔνδον, τοῦ τῆς προσευχῆς μοι μετέδωχς πλούτου. Ταύτης καὶ νῦν ἀπολαύσαιμι, ζῇν αὐτὺν πιστεύων, καὶ τοῖς ἀγγέλοις σνγχορεύειν, καὶ πλείονι ἣ πάλαι πρὸς τὸν Θεὸν παῤῥηοὐ βυϊιείαπι ἰϑία, υἱ πα Ὀ! Δηίθον ἰπ 60 φγϑίϊδ γϑι ἀδπιουδίγοηϊ Ὁ Οου} 8. οὐ Πὶ Διο αὶ τη τί Εν οῖδ σίᾳ κεχρῆσθαι. Τότε μὲν γὰρ αὕτη τῷ θνητῷ τοῦ σώματος ἐμετρεῖτο, ἵνα μὴ πρόφασις ἀπονοίας ἡ πλείων γένηται παῤῥησία, Νῦν ὃὲ τῶν παθῶν ἀποθέμενο: τὸ φορτίον, ὡς νικηφόρος ἀθλητὴς πρὸς τὸν ἀγωνοθέτην παῤῥησιάζεται. Οὗ χάριν καὶ τῆς παρ᾽ αὐτοῦ πρεσδείας ἱχετεύω τυχεῖν. Γαλάτας ἀκούομεν τοὺς ἐν τῇ Εὐρώπῃ τοὺς ἐσπερίου; " ἴσμεν δὲ τοὺς ἐν τῇ ᾿Ασίᾳ, τοὺς ἐχείνων ἐκ- Ἕχ τούτων ὁ μακάριος καὶ τρὶς τοῦτο καὶ πολλάκις ἐδλάστησε Πέτρος. Ἑπτὰ δὲ, ὥς φασιν, ἐξ ὠδίνων ἕτη παρὰ τοῖ; γονεῦσι τραφεὶς, τὸν λοιπὸν ἄπαντα βίον ἐν τοῖς τῆς φιλοσοφίας διετέλεσεν ἄθλοις " τελευτῆσαι: ὃὲ λέγεται ἔτη βιώσας ἐννέα καὶ ἐννενήχουτα. Τὸν ποΐνυν δύο καὶ ἐννενήκοντα ἀγωνισάμενον ἕτη, καὶ διὰ πάσης ἡμέρας τε καὶ νυκτὸς νικηφόρον ὁδεύσαντα, τί; ἂν ἀξίως θαυμάσειε; ποία δ᾽ ἂν ἀρκέσειε πρὸς διήγησιν γλῶττα, τῶν ἐν μειρακίῳ καὶ παιδίῳ, καὶ ἀνδρὶ τελείῳ, καὶ πρεσθύτῃ, καὶ γέροντι πονηέντων κατορθωμάτων; Τίς ἂν ἐχείνου τὸν ἱδρῶτα υξτρήσειε; τίς δ᾽ ἂν τὰς ἐν τοσούτῳ χρόνῳ γενομένας ἀριθμήδσεις πάλας; ποῖος δ᾽ ἂν ἐφίκοιτο λόγος, ἣ τῶν ὑπ᾿ αὐτοῦ χαταθληθέντων σπερμάτων, ἣ τῶν συλλεχέντων δραγμάτων; Τίς οὕτως ὑψηλὸς τὴν διάνοιαν, ὡς κατιδεῖν ἀχριδῶς τὴν ἐκ τῆς χαλῆῇῆς ἐμπορίας συναθροισθεῖσαν περιουσίαν; Οἶδα τῶν ἐχείνυ χατερθωμάτων τὸ πέλαγο:, καὶ διὰ τοῦτο πελάζειν ἵνα μὴ ὁ λόγος → ; ἂὖ {118 Εκ δὰ} δι Οιν 8 δι άογοδ δ᾽ ἀἰπιοιϊδί Ὁ δὺ 60 υηοἱ οςοἶδ ἴῃ φυΐθι5 βη] αι γεὶ ᾿ν 60 118 80 168 βϑαΐ, ἀπ θύϑ δρυϊο διὸ ψϑπογα, βϑὰ αυΐ δ᾽ "ριον β. ἴῃοἱ μ γάρα}} πιθι πὶ, οἱ οἰ Γδιϊοπὶβ πηδγοθάθην τἱαὶ, οἱ εἰαγὶ Ἰνα7ι5 πη πἰ βίο γι! πα φυσι ρατιϊείραιι [υΐὰ- Γαι. ᾿θ 8 1} Οὐτ. τι, 10. ἕνεκεν παρὰ τὴν ἢϊένλ → … ἕνεκεν παρὰ τὴν ἠϊόνα; Α πιὸ δηΐη) ογαῖ, να] σοηβοῦρίυ πη) 20 Δ αη 5. νοὶ ἃ γαπὶ θη αἱ οἱ μας πὶ 41οἱ δἰ δ δὰ ἰδ ἀΐπθιν δα ἡπἰ]οἱ οἰ ς πὶ ἴδῃ ἷπ. ΒΕΠΊΡΟΓ4α6 ἐγο θη θα 8. 6} ρυβίυ!δη! εοποθοτο. ἃ → ; κόσμον ποικίλην ἐσθῆτα → κόσμον, κατὰ τοὺς ὑπὸ τοῦ ἰατροῦ τεθέντας νόμους ἐπολιτεύετο, οὔτε ποικίλην ἐσθῆτα; « τοί δ ἀμὴν εἰδὴ δ᾽ τὸἰπ οἰ τυ, πη πὶ (6 Γαὐ, 119] κατὰ τοὺς ὑπὸ τοῦ ἰατροῦ τεθέντας νόμους ἐπολιτεύετο, οὔτε σαγήνης → σαγήνης; νὶν εἶν] οὶ Γα (Δ ηλ}}}} τ. ἴῃ ἱπ υἱ οἱ εἶτὶ γοῖρδ8 νοὶ υἱ, φυϑην 1105 Δ ΌΘΓΘ 1304 πα ῖχ αὐ ήτι- → ; τὴν ρ φάδὲ γε → τὴν δέ γε; εἰς σφᾶς γὰρ ματουργίαις → εἰς σφᾶς γὰρ ἀφορῶντες, ταῖς τῶν θείων ἀνδρῶν ἀπιστοῦσι θαυματουργίαις; δ, πη 08 πιο έϑεϊλη, πᾶσ Ή Δ. }6 γοοα ἐχΟΪΔῃΔη8 : ε Ιὴ Αἰηδπο, νἷα ὁ (οἷα δυτίοηΐθι οἱ Ὀἱ θη πὶ εὰπὶ ν Αἱ δα ἀφορῶντες, ταῖς τῶν θείων ἀνδρῶν ἀπιστοῦσι θαυγα ἢδο της ρον ἀιἰάθη εὶς αἰ οὐ" Ἔχ ρδ- Ὁ τπυπῖ δἰ] σοπίυ αγη μη ἀΐθη ἰδ Ὀυδ εἶὸ Ἔγ 81}, ἢ 8 δ, Α → ; ροϑὶ δ εἶθ, οἱ θην ἀρ 566 15. ὕι Το αὶ οἱ ψγαιίδη), οἱ ἐῬὰσ εἰν], Π]14 » ἀϊχῖι (δὸς α]υϊανὶ! Γι πάτα πὴ Οἰιοτ 5. (τι ἰδία οηΐαν οὐὴὶ ἀοοὐ τι ο ὁ Χο ἂἷ- 406 ᾿τἃ δεῖ, σαγία πη) {6 πὶ → ; ἱματίων '5 τῷ → ἱματίων τῷ; υΐ [π ᾿ιος Δ Αοι χ, 40. ὁ Αεί. κισ, 19. → .
Cite (SBL): Theodoret, Hist. rel. 9 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-historia-religiosa/9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-historia-religiosa/9
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so every section was re-read against the Greek (Lives 1-11 in a separate review pass).
Chapter 10
10PG 82
τὸν Κιλίχιον κόλπον. Ταύτης πρὸς ἕω καὶ μεσημβρίαν, ὄρος ἐστὶν ὑψηλὸν, ἀμφιλαφὲς, καὶ κατάσκιον' τρέφει δὲ καὶ θῆρας ἐν ταῖς λόχμαις ἀγρίους. Ἐν τούτῳ νάπην εὑρών τινα, πρὸς θάλασσαν ἀποχλίνουσαν, ὁ μέγας καὶ πολυθρύλλητος Θεοδόσιος, βραχύν σινὰ οἰκίσκον οἰχοζομήσας, μόνος τὴν εὐαγγελικὴν ἡσπάζετο πολιτείαν. ᾿Ανὴρ ἐκ. τῆς ᾿Αντιόχου μὲν ὁρμώμενος, ἐπίσημος δὲ ὧν ἀπὸ τῆς τοῦ γένους λαμπρότητος " ἀλλ᾽ ὅμως καὶ οἰκίαν, καὶ συγγένειαν, καὶ τἄλλα πάντα καταλιπὼν, τὸν πολυτίμητον εὐαγ- " ἀπαστίας, καὶ χαμευνίας, καὶ τῆς ἐκ τριχῶν ἀμπεχόνης, περιττόν ἔστι λέγειν τοῖς τοὺς ἐχείνου σώτας καὶ φοιτητὰς θεωμένοις, καὶ ταύτην ἐν αὐτοῖς ὁρῶσι τὴν πολιτείαν. Διαφερόντως δὲ ὅμως ταῦτα ἐκεῖνος μετήει, ἅτε δὴ παράδειγμα ἑαυτὸν προτιθεὶς τοῖς εἰσαγομένοις. Προσετίθει δὲ τούτοις τὸ ἐκ σιδήρου φορτίον αὐχένι, καὶ ὀσφύϊ, καὶ ἀμφοῖν ταῖν χε-, ροῖν. Καὶ κόμην δὲ ἔφερεν αὐχμηρὰν, καὶ μέχρις αὖτῶν διήκουσαν τῶν ποδῶν, καὶ περαιτέρω προθαίνουσᾶν, καὶ τούτου χάριν τῇ ἰξύϊ προσδεδε μένην. Προπτευχῇ ὃὲ καὶ ὑμνῳδίᾳ διηνεκῶς χρώμενος, ἐπιθυμίαν, καὶ θυμὸν, χαΐ τῦφον, καὶ τἄλλα τὰ ἄγρια πῆς ψυχῆς χατεχοίμιζε θηρία " πόνοις δὲ πόνους ἐπαύξων ἀεὶ, καὶ τὴν χειρῶν ἐργασίαν μετήει, νῦν μὲν τὰς καλουμένας ῥιπίδας ὑφαίνων καὶ σπυρίδας, νῦν δὲ μικρὰς ἀρούρας ἐν τῇ νάπῃ κατασχευάξων, καὶ σπέρματα καταθάλλων, καὶ τὴν ἀποχρῶσαν ἐκεῖθεν συλλέγων τροφήν. Ἐπειδὴ δὲ τοῦ χρόνου προϊόντος πάντοθεν αὐτοῦ τὸ κλέος διέτρεχε, συνέθεον πολλοὶ πολλαχόθεν, κοινωνῆσαι αὐτῷ καὶ οἰκήσεως, καὶ πόγων, καὶ πολιτείας ἐπιθυμοῦντες " καὶ τούτους ὑποδεχόμενος, ἐπὶ τοῦτον ἐποδήγει τὸν βίον" καὶ Ἦν ἰδεῖν, «οὺς μὲν ἱστία, τοὺς δὲ δέῤῥεις τριχίνας τοὺς δὲ τὰς ῥιπίδας ἢ τὰς σπυρίδας διαπλέχοντας, ἄλλους δὲ τὴν γη πονίαν ἀναδεδεγμένους. Καὶ ἐπειδὴ παραθαλάσσιον ἦν τὸ χωρίον, καὶ πορθμεῖον ὕστερον κατασκευάσας, τούτῳ εἰς τὴν τῶν ἀγωγίμων χρείαν, ἐχχομίζων τῶν συνοίχων τὰ ἔργα, καὶ εἰσχομίξων τὰ δέοντα. Τῆς ἀποστολικῆς γὰρ μεμνημένος φωνῆς, τῆς λεγούσης" « Νυχτὸς καὶ ἡμέρας ἐργαζόμενοι, εἰς τὸ μὴ ἐπιδαρῆσαί τινα ὑμῶν᾽ν καὶ, «Αἱ χεῖοες αὗτα: ἐμοὶ καὶ τοῖς σὺν ἐμοὶ ἐπήρχεσαν' » αὐτός τε εἰργάζετο, καὶ τοὺς ὁμοσκήνους παρήνει τοῖς κατὰ ψυχὴν πόνοις καὶ τοὺς σωματικοὺς συνεισφέρειν ἱδρῶ- «πας. Καὶ γὰρ ἄτοπον, τοὺς μὲν ἐν βίῳ στρεφομένους, καὶ παιδία καὶ γυναῖκας ταλαιπωρουμένους καὶ πονοῦντα: ἀποτρέφειν, καὶ πρὸς τούτοις καὶ φόρους εἰσφέρειν, καὶ δασμοὺς ἀπαιτεῖσθαι, καὶ τῷ Θεῷ προσφέρειν τὰς ἀπαρχὰς, καὶ τῶν προσαιτῶν εἰς … δύναμιν θεραπεύειν τὴν ἔνδειαν - ἡμᾶς δὲ τὴν ἀναγ- Ὁ καίαν ἐκτῶν πόνων μὴ πορίζεσθαι χρείαν" καὶ ταῦτα εὐτελεῖ μὲν τροφῇ καὶ βραχείᾳ, εὐτελεῖ ὃὲ ἐσθῆτι χρωμένους " ἀλλὰ χαθῆσϑαι εἴσω τὰς χεῖρας ἔχοντας, καὶ τῶν ἀλλοτρίων χειρῶν χαρπουμένους. Ταῦτα καὶ τὰ τοιαῦτα λέγων, ἐπὶ τὴν ἐργασίαν προέτρεπε" τὰς μὲν πανταχοῦ νενομισμένας θείας λειτουργίας ἐπιτελῶν εἰς καιρόν " τὸν δὲ μεταξὺ χρόνον ἀπονέμων τῇ ἐργασίᾳ. Οὐκ ἥκιστα δὲ τῆς τῶν ξένων ἐπεμελεῖτο θεραπείας" ἀνδράσι πραότητι καὶ φρονήματος με- «ριότητ' χεχοτμημένοις, καὶ τὴν περὶ τὸν πέλας κεκτημένοις ἀγάπην, ταύτην ἐγχειρίσας τὴν πρόνοιαν. Ἐπεσκόπει δὲ αὐτὸς ἅπαντα διερευνώμενος, εἰ κατὰ τοὺς κειμένους ἔκαστον ἐπιτελοῖτο νόμους, Οὕτω δὲ πολνθρύλλητος ἐγένετο, ὡς τοὺς ναντιλλομένους, καὶ πλείοτιν ἢ χιλίοις ἀφεστῶτας σταδίοις, τὸν Θεοδοσίου καλεῖν ἐγ τοῖς κινδύνοις Θεὸν, καὶ τῇ τῆς θαλάσσης τὴν ζάλην. Τοῦτον ἡδέσθησαν καὶ πολέμιοι θρασεῖ; καὶ ἀνήμεροι, οἱ τῆς ἕω τὸ πλεῖστον ληϊσάμενοί τε καὶ ἐξανδραποδισάμενοι. Τίς γὰρ τῶν τὴν καθ' ἡμᾶ: οἰκουμένην οἰκούντων ἀνήκοος τῶν κατ᾽ ἐκεῖνον τὸν καιρὸν συμδεδηχότων κακῶν, ὑπὸ τῶν πάλαι μὲν Σολύμων, νυνὶ δὲ Ἰσαύρων ὀνομαζομένων; ᾿Αλλ᾽ ὅμως μὴ πόλεως, μὴ κώμης ἐκεῖνοι φεισάμενοι, ἀλλ᾽ ἀπάσας ὅσας ἑλεῖν ἠδυνήθησαν ληϊσάμενοι καὶ πυρὶ παρα. δόντες, ἐχεΐνην τὴν φιλοσοφίαν ἠδέσθησαν, καὶ ἄρτους μόνους αἰτήσαντες, καὶ εὐχὰς ἐπαγγείλαντες, ἀλώόητον τὸ ἀσχητιχὸν ἐκεῖνο κατέλιπον καταγώγιον, καὶ τοῦτο οὐκ ἅπαξ, ἀλλὰ καὶ δὶς πεποιήκασι. Δείσαντες δ᾽ ὅμως τῶν Ἐκκλησιῶν οἱ πρόεδροι, μὴ χρημάτων ἔρωτα τοῖς βαρθάροις ὁ δέάθολος λὼν, δορυάλωτον γενέσθαι παρασκευάσῃ τὸν μέγαν ἐκεῖνον φωστῆρα ᾿ καὶ γὰρ ἦν εἰκὸς λύτρα πάμπολλὰ πανταχόθεν ὑπὲρ αὐτοῦ παρὰ πάντων τῶν τὰ τες πείθουσι τὴν ᾿Αντιόχειαν χαταλαδεῖν. “Ἤδη γὰρ δύο τῶν Ἐκκλησιῶν προέδρους αἰχμαλώτους εἰλήφασι, καὶ θεραπείας μὲν ἀπάσης ἠξίωσαν. Τετρακισχιλίους δὲ καὶ μυρίους ὑπὲρ ἀμφοτέρων δεξάμενοι χρυσοῦς, οὕτως ἐπέτρεψαν ἐπανελθεῖν ὅποι βούλοιντο. Ἐπειδὴ δὲ εἰς τὴν ᾿Αντιόχειαν ἀφίκετο, ᾧκησε μὲν καταγώγιον τῷ δοταμῷ παρακείμενον πάντας δὲ πρὸς ἑαυτὸν εἴλκυσε τοὺς τὰ τοιαῦτα τρυγᾷν ἐπισταμένους, “ἃ Ὑπὸ δὲ τῆς τοῦ λόγου ῥύμης ἐχχόμενος, παρῆκα διηγήσασθαι θαῦμα, ὑπὸ τοῦ θεσπεσίονυ τούτου γενόμενον. Ὃ τάχα τοῖς πολλοῖς καὶ ἄπιστον εἶναι δόξει, διαμένει μέντοιγε μαρτυροῦν τῷ λόγῳ μέχρι καὶ νῦν, καὶ δεικνῦον οἵας ἔτυχεν ὁ θαυμάτιος οὗτος ἀνὴρ παρὰτῷ Θεῷ χάριτός τε καὶ παῤῥησίας. Κρημνώδης τις πέτρα ὑπέρκειται τοῦ φροντιστηρίον, οὗπερ αὐτὸς ἐδεέματο, ἄνιχμος δὲ καὶ ξηρὰ παντελῶς ὑπῆρχε τὸ πρότερον. Ἔν ταύτῃ ὑδραγώγωον ἐποίησεν ἀπὸ τῆς κορυφῆς ἐπὶ τὸ μοναστήριον φερ᾽βενον, ὥσπερ ὑπὸ χεῖρα ἔχων τὴν τῶν ὑδάτων ράν. Πεποιθήδεως δὲ γέμων εἰς Θεὸν, καὶ θαῤῥῶν, ὡς εἰκὸς, εὐμενῆ τὸν Δεσπότην κεκτη μένος, καὶ π’ἐπὶ τὴν ἄκραν τοῦ ὑδραγωγοῦ, πρὶν τσὺς ἐπὶ τὰς συνήθεις εὐχὰς διαναστῆναι. Καὶ διὰ εὐχῶν τὸν Θεὸν ἱχετεύσας, θαῤῥῶν τῷ ποιοῦντι τὸ αὐτὸν, τῇ ῥάδδῳ, ᾗ σχηριπτόμενος ἐτύγχανεν, ἔτυψΞε τὴν πέτραν ἡ δὲ μοναστηρίου διὰ τοῦ ὑδραγωγοῦ γενόμενον, καὶ εἰς πᾶσαν χρείαν πλουσίως χορηγοῦν, εἰς τὴν παρᾶάχειμένην θάλασφαν ἐχχρίνεται, Καὶ δείκνυται μέχρι δεῦρο, τοῦ μεγάλου θΘεοδυσίου ἡ Μωσαϊχὴ χάρις ἐνεργοῦσα. ᾿Απόχρη δὲ καὶ τοῦτο μόνον δεῖξαι τοῦ ἀνδρὸς τὴν πρὸς τὸν Θεὸν παῤῥησίαν. Ὀλίγον δὲ ἐν "Ἀντιοχείᾳ ἐπιδιώσας χρόνον, πρὸς τὴν ἀγγελικὴν μετέστη χορείαν. Διὰ δὲ μέσου τοῦ ἄστεος τὸ σῶμ τὸ ἱερὸν ἐφέρετο, οἷόν τισι στεφάνοις χρυσοῖς τῷ σιδήρῳ ἐκείνῳ ὡραϊζόμενον, πάντων ἡγουμένων, καὶ τῶν τὰς μεγάλας ἀρχὰς πεπιστευμένων. Ἔρις δὲ ἦν περὶ τὴν κλίνην, καὶ διαμάχη φέρειν ταύτην ἀπάντων ἐπειγομένων, καὶ τῆς ἐντεῦθεν εὐλογίας ἐφιεμένων. Οὕτω φερόμενος, εἰς τὸν τῶν ἁγίων μαρτύρων γεγονώς, Θήχη δὲ αὐτὸν ὑπεδέξατο, ἣ καὶ τὸν θεσπέσιον καὶ μακάριον ᾿Αφραάτην. Τὴν δὲ τῆς ἀγέλὴς ἡγεμονίαν Ἑλλάδιος ὁ θαυμάσιος διεδέξατο " ὃς ἑξήκοντα μὲν ἐν ἐκείνοις τοῖς πόνοις διετέλεσεν ἔτη, εἶτα τὴν Κιλίκων θεόθεν ἐδέξατο προεδρίαν - οὔτε τὴν φιλοσοφίαν τὴν προτέραν καταλιπὼν, καὶ τοῖς πόνοις ἐκείνοις τοὺς τῆς ἀρχιερωσύνης ἱδρῶτας ὁσἡμέραι προστιθείς, Τούτου καὶ Ῥώμυλος ὁ μακάριος ἀκροατὴς γεγονὼς, ἀγέλης μεγίστης ἡγεμὼν ἀπεφάνθη " καὶ διέμεινέ τε καὶ ὁ ἐχείνου χορὸς εἰς δεῦρο Β πῆς αὐτῆς πολιτείας ἐχόμενος. Παράκχειται δὲ τῷ φροντιστηρίῳ κώμη, Μαρατὼ Συριστὶ καλουμένη᾽ Ἐγὼ δὲ τοῦδε τοῦ διηγήματος τοῦτο ποιησάμενος πέρας, ἰχετεύω καὶ τῆς ἐντεῦθεν μετασχεῖν εὖλ.γίας.
ton Kilichion kolpon. Tautēs pros heō kai mesēmbrian, oros estin hypsēlon, amphilaphes, kai kataskion' trephei de kai thēras en tais lochmais agrious. En toutǭ napēn heurōn tina, pros thalassan apochlinousan, ho megas kai polythryllētos Theodosios, brachyn sina oikiskon oichozomēsas, monos tēn euangelikēn hēspazeto politeian. ᾿Anēr ek. tēs ᾿Antiochou men hormōmenos, episēmos de hōn apo tēs tou genous lamprotētos " all᾽ homōs kai oikian, kai syngeneian, kai talla panta katalipōn, ton polytimēton euag- " apastias, kai chameunias, kai tēs ek trichōn ampechonēs, peritton esti legein tois tous echeinou sōtas kai phoitētas theōmenois, kai tautēn en autois horōsi tēn politeian. Diapherontōs de homōs tauta ekeinos metēei, hate dē paradeigma heauton protitheis tois eisagomenois. Prosetithei de toutois to ek sidērou phortion aucheni, kai osphyï, kai amphoin tain che-, roin. Kai komēn de epheren auchmēran, kai mechris autōn diēkousan tōn podōn, kai peraiterō prothainousan, kai toutou charin tę̄ ixyï prosdede menēn. Propteuchę̄ hoe kai hymnǭdią diēnekōs chrōmenos, epithymian, kai thymon, chaï typhon, kai talla ta agria pēs psychēs chatechoimize thēria " ponois de ponous epauxōn aei, kai tēn cheirōn ergasian metēei, nyn men tas kaloumenas rhipidas hyphainōn kai spyridas, nyn de mikras arouras en tę̄ napę̄ katascheuaxōn, kai spermata katathallōn, kai tēn apochrōsan ekeithen syllegōn trophēn. Epeidē de tou chronou proïontos pantothen autou to kleos dietreche, synetheon polloi pollachothen, koinōnēsai autǭ kai oikēseōs, kai pogōn, kai politeias epithymountes " kai toutous hypodechomenos, epi touton epodēgei ton bion" kai Ēn idein, «ous men histia, tous de derrheis trichinas tous de tas rhipidas ē tas spyridas diaplechontas, allous de tēn gē ponian anadedegmenous. Kai epeidē parathalassion ēn to chōrion, kai porthmeion hysteron kataskeuasas, toutǭ eis tēn tōn agōgimōn chreian, echchomizōn tōn synoichōn ta erga, kai eischomixōn ta deonta. Tēs apostolikēs gar memnēmenos phōnēs, tēs legousēs" « Nychtos kai hēmeras ergazomenoi, eis to mē epidarēsai tina hymōn᾽n kai, «Hai cheioes hauta: emoi kai tois syn emoi epērchesan' » autos te eirgazeto, kai tous homoskēnous parēnei tois kata psychēn ponois kai tous sōmatikous syneispherein hidrō- «pas. Kai gar atopon, tous men en biǭ strephomenous, kai paidia kai gynaikas talaipōroumenous kai ponounta: apotrephein, kai pros toutois kai phorous eispherein, kai dasmous apaiteisthai, kai tǭ Theǭ prospherein tas aparchas, kai tōn prosaitōn eis … dynamin therapeuein tēn endeian - hēmas de tēn anag- Ho kaian ektōn ponōn mē porizesthai chreian" kai tauta eutelei men trophę̄ kai bracheią, eutelei hoe esthēti chrōmenous " alla chathēsϑai eisō tas cheiras echontas, kai tōn allotriōn cheirōn charpoumenous. Tauta kai ta toiauta legōn, epi tēn ergasian proetrepe" tas men pantachou nenomismenas theias leitourgias epitelōn eis kairon " ton de metaxy chronon aponemōn tę̄ ergasią. Ouk hēkista de tēs tōn xenōn epemeleito therapeias" andrasi praotēti kai phronēmatos me- «riotēt' chechotmēmenois, kai tēn peri ton pelas kektēmenois agapēn, tautēn encheirisas tēn pronoian. Epeskopei de autos hapanta diereunōmenos, ei kata tous keimenous ekaston epiteloito nomous, Houtō de polnthryllētos egeneto, hōs tous nantillomenous, kai pleiotin ē chiliois aphestōtas stadiois, ton Theodosiou kalein eg tois kindynois Theon, kai tę̄ tēs thalassēs tēn zalēn. Touton hēdesthēsan kai polemioi thrasei? kai anēmeroi, hoi tēs heō to pleiston lēïsamenoi te kai exandrapodisamenoi. Tis gar tōn tēn kath' hēma: oikoumenēn oikountōn anēkoos tōn kat᾽ ekeinon ton kairon symdedēchotōn kakōn, hypo tōn palai men Solymōn, nyni de Isaurōn onomazomenōn? ᾿All᾽ homōs mē poleōs, mē kōmēs ekeinoi pheisamenoi, all᾽ apasas hosas helein ēdynēthēsan lēïsamenoi kai pyri para. dontes, echeïnēn tēn philosophian ēdesthēsan, kai artous monous aitēsantes, kai euchas epangeilantes, alōoēton to aschētichon ekeino katelipon katagōgion, kai touto ouk hapax, alla kai dis pepoiēkasi. Deisantes d᾽ homōs tōn Ekklēsiōn hoi proedroi, mē chrēmatōn erōta tois bartharois ho deatholos lōn, doryalōton genesthai paraskeuasę̄ ton megan ekeinon phōstēra ᾿ kai gar ēn eikos lytra pampolla pantachothen hyper autou para pantōn tōn ta tes peithousi tēn ᾿Antiocheian chataladein. “Ēdē gar dyo tōn Ekklēsiōn proedrous aichmalōtous eilēphasi, kai therapeias men apasēs ēxiōsan. Tetrakischilious de kai myrious hyper amphoterōn dexamenoi chrysous, houtōs epetrepsan epanelthein hopoi boulointo. Epeidē de eis tēn ᾿Antiocheian aphiketo, hǭkēse men katagōgion tǭ dotamǭ parakeimenon pantas de pros heauton eilkyse tous ta toiauta trygąn epistamenous, “ha Hypo de tēs tou logou rhymēs echchomenos, parēka diēgēsasthai thauma, hypo tou thespesiony toutou genomenon. Ho tacha tois pollois kai apiston einai doxei, diamenei mentoige martyroun tǭ logǭ mechri kai nyn, kai deiknyon hoias etychen ho thaumatios houtos anēr paratǭ Theǭ charitos te kai parrhēsias. Krēmnōdēs tis petra hyperkeitai tou phrontistērion, houper autos edeemato, anichmos de kai xēra pantelōs hypērche to proteron. En tautę̄ hydragōgōon epoiēsen apo tēs koryphēs epi to monastērion pher᾽benon, hōsper hypo cheira echōn tēn tōn hydatōn ran. Pepoithēdeōs de gemōn eis Theon, kai tharrhōn, hōs eikos, eumenē ton Despotēn kektē menos, kai p’epi tēn akran tou hydragōgou, prin tsys epi tas synētheis euchas dianastēnai. Kai dia euchōn ton Theon hicheteusas, tharrhōn tǭ poiounti to auton, tę̄ rhaddǭ, hę̄ schēriptomenos etynchanen, etypsXe tēn petran hē de monastēriou dia tou hydragōgou genomenon, kai eis pasan chreian plousiōs chorēgoun, eis tēn paraacheimenēn thalasphan echchrinetai, Kai deiknytai mechri deuro, tou megalou thTheodysiou hē Mōsaïchē charis energousa. ᾿Apochrē de kai touto monon deixai tou andros tēn pros ton Theon parrhēsian. Oligon de en "Antiocheią epidiōsas chronon, pros tēn angelikēn metestē choreian. Dia de mesou tou asteos to sōm to hieron ephereto, hoion tisi stephanois chrysois tǭ sidērǭ ekeinǭ hōraïzomenon, pantōn hēgoumenōn, kai tōn tas megalas archas pepisteumenōn. Eris de ēn peri tēn klinēn, kai diamachē pherein tautēn apantōn epeigomenōn, kai tēs enteuthen eulogias ephiemenōn. Houtō pheromenos, eis ton tōn hagiōn martyrōn gegonōs, Thēchē de auton hypedexato, hē kai ton thespesion kai makarion ᾿Aphraatēn. Tēn de tēs agelēs hēgemonian Helladios ho thaumasios diedexato " hos hexēkonta men en ekeinois tois ponois dietelesen etē, eita tēn Kilikōn theothen edexato proedrian - oute tēn philosophian tēn proteran katalipōn, kai tois ponois ekeinois tous tēs archierōsynēs hidrōtas hosēmerai prostitheis, Toutou kai Rhōmylos ho makarios akroatēs gegonōs, agelēs megistēs hēgemōn apephanthē " kai diemeine te kai ho echeinou choros eis deuro B pēs autēs politeias echomenos. Parakcheitai de tǭ phrontistēriǭ kōmē, Maratō Syristi kaloumenē᾽ Egō de toude tou diēgēmatos touto poiēsamenos peras, icheteuō kai tēs enteuthen metaschein eul.gias.
… the Cilician gulf. To the east and south of this city there is a high mountain, thickly wooded and shady, which also nourishes wild beasts in its thickets. On this mountain the great and celebrated Theodosius found a ravine sloping down toward the sea, built a small hut, and embraced the gospel way of life alone. He came from Antioch and was distinguished by the splendor of his family; but leaving house, kin and everything else, he [bought] the precious gospel [pearl] … . About his fasting, his sleeping on the ground and his clothing of hair it is superfluous to speak to those who see the members of his company and his disciples and behold this way of life in them. Yet he pursued these things more than the others, setting himself as an example to the beginners. To these he added a load of iron on his neck, his loins and both his hands. He also wore squalid hair, reaching to his very feet and going beyond them, and for this reason tied to his waist. Using prayer and hymnody continually, he lulled to sleep desire, anger, pride and the other wild beasts of the soul; and always adding labors to labors, he also pursued handiwork, now weaving what are called fans and baskets, now making little fields in the ravine, sowing seeds and gathering from them sufficient food. As time went on and his fame ran everywhere, many ran together from many places, desiring to share his dwelling, his labors and his way of life; and receiving them, he guided them into this life. One could see some weaving sails, others hair cloaks, others plaiting the fans or the baskets, and others who had taken up farming. Since the place was by the sea, he later built a boat too, [and used] it for transport, carrying out the work of his companions and bringing in what they needed. For remembering the apostolic saying, “Working night and day, so as not to be a burden to any of you,” and, “These hands ministered to me and to those who were with me,” he himself worked, and urged his fellow monks to contribute bodily sweat besides the labors of the soul. “For it is absurd,” he said, “that those who live in the world, toiling and laboring, should feed their children and wives, and besides pay tributes and be required to pay taxes, offer God the first fruits, and relieve the need of beggars [as far as they can], while we do not provide our necessary needs from our labors, and that though we use cheap and scanty food and cheap clothing, but sit with our hands folded and reap the fruit of other people's hands.” Saying such things he urged them to work, performing the divine services customary everywhere at their times and assigning the time between to work.
He took particular care of the service of strangers, entrusting this charge to men adorned with gentleness and modesty of mind and possessing love for their neighbor. He himself inspected everything, examining whether each thing was performed according to the established rules. He became so famous that sailors, even those more than a thousand stades away, called on the God of Theodosius in their dangers, and [by the invocation of this name calmed] the storm of the sea. Even fierce and savage enemies respected him, those who plundered most of the East and carried its people into slavery. For who among the inhabitants of our part of the world has not heard of the evils that befell at that time at the hands of those formerly called Solymi and now Isaurians? Yet though they spared neither city nor village, but plundered and gave to the fire all they could take, they respected that philosophy: asking only for bread and requesting prayers, they left that ascetic dwelling unplundered, and did this not once but twice. Nevertheless the presidents of the churches, fearing lest the devil, [kindling] love of money in the barbarians, should cause that great luminary to be taken captive (for it was likely that very large ransoms would be paid for him from every side by all who [love] … ), persuaded him to move to Antioch. For the barbarians had already taken two presidents of churches captive; they treated them with every consideration, but accepted fourteen thousand gold pieces for both before allowing them to return wherever they wished. When he came to Antioch, he lived in a dwelling beside the river, and drew to himself all who knew how to gather such fruits … .
Carried along by the current of my account, I have passed over a wonder worked by this inspired man, which will perhaps seem incredible to many; yet it remains to this day bearing witness to my words and showing what grace and freedom of speech this admirable man obtained with God. A precipitous rock overhangs the school of philosophy he built, and it was formerly altogether without moisture and dry. On it he made a channel running from the top to the monastery, as though he had the flow of the waters at his command. Full of trust in God, and confident, naturally, that he had the Master's favor, he [went up by night] to the top of the channel before the others rose for the customary prayers. Having besought God in prayer, confident in the One who does [the will of those who fear] him, he struck the rock with the staff on which he was leaning; and … [water flowed, and what is beyond the needs] of the monastery, passing through the channel and supplying every need abundantly, runs off into the neighboring sea. And the Mosaic grace of the great Theodosius is shown at work to this day. This alone is enough to show the man's freedom of speech toward God. Having lived a short time in Antioch, he passed to the angelic choir. His sacred body was carried through the middle of the city, adorned with that iron as with golden crowns, all leading the way, even those entrusted with high offices. There was strife over the bier and contention, as all hastened to carry it, desiring the blessing that came from it. Carried thus, he came to the [shrine] of the holy martyrs; and the tomb that had received the inspired and blessed Aphrahat received him too. The admirable Helladius succeeded to the leadership of the flock. He spent sixty years in those labors and then received from God the presidency of the Cilicians, neither abandoning his former philosophy, and adding every day the sweats of the high priesthood to those labors. The blessed Romulus too, having been his hearer, became leader of a very large flock; and he and his company have continued to this day holding to the same way of life. Beside the school of philosophy lies a village called in Syriac Marato. I, having made this the end of this narrative, beg to share in the blessing from it too.
Textual problem in this passage: see the notes.
Matt 13:46 (allusion, low confidence) · 1 Thess 2:9 (quotation, high confidence) · Acts 20:34 (quotation, high confidence) · Num 20:11 (allusion, medium confidence) · Ps 145:19 (144:19 LXX) (echo, low confidence)
Notes and citation
Summary: Theodosius of Antioch founds a working monastery near Rhosus on the Cilician coast, is respected even by Isaurian raiders, draws water from a dry rock, and dies at Antioch, where he is buried with Aphrahat.
- The opening of this chapter is lost in the scan; the text begins mid-sentence (“… the Cilician gulf”), evidently after naming the city of Rhosus, which chapter 11 mentions. About 2% of the Greek is lost in the scan used here; gaps are marked “…” and nothing has been supplied. Words in square brackets supply what the sense plainly requires where a line is damaged (the gospel pearl, Matt 13:46, is a probable restoration). Other losses: the opening of the description of his asceticism; whom he drew to himself at Antioch; and part of the account of the spring. The Isaurians, mountain people of southern Asia Minor, raided widely in the late fourth and early fifth centuries; the identification with the ancient Solymi is Theodoret's. The miracle of the spring is told as Theodoret tells it. Quotations: 1 Thess 2:9; Acts 20:34. Allusions: Matt 13:46; Num 20:11; Ps 145:19 (144:19 LXX). Migne's Latin column read as Greek letters and marginal references were removed (logged corrections).
Notes on the original text
- Digital text corrected (Migne's Latin column read as Greek letters; Migne's Latin column read as Greek letters inside a word; Migne's Latin column read as Greek letters; part of the Greek line is lost; marginal references and Migne's Latin column read as Greek letters inside a word; stray marks; word split by a margin letter; word split by a stray mark; word split; OCR slip): κόλπον "', → κόλπον. ; μεσημ- Θρίαν → μεσημβρίαν; Α δχϑίγυεία, (ἀοἸπαπου ἃ, ΥἹ Δ: → ; σιδή- Ῥοὺ φορτίον → σιδήρου φορτίον; ἄλ- [πρὶ φηΐτον ἴοι Πα δι ρϑον το ῥοῦ 5 λους → ἄλλους; παρα- Ο θαλάσσιον → παραθαλάσσιον; διαὶ 1685, 116 46 πὶ νΘϑίγι1 ἢ} σΓΑΥΑΓΘΙΝ158 ἴ; ν δἰ : ε« Αἀ δᾶ αὐ πλὶλὶ ὀρ δγδηϊ, οἱ [16 4υἱ πηδοι π δ ηΐ, πιΐ- 4856 605, αι ἴῃ βου Ὑδγϑαπίυγ, οἱ [06 γῸ8 οἱ → … ; πρό- Ν ΙΤιιο55..}), 9. δ Δεὶ. χχ, 4. οἰ οΐα ἰπ οἱ δυὰ υἱ τι Α νοιαν → πρόνοιαν; ὐπὸ πος υτϑὶ »)απὶ ἃ}}οπὶ νη ϑδαὶ, ἰδ → ; γενό- [οζίδ 856 πηι} 115 νἱ ἀθθί ᾽ν, 564 πιαηεὶ μοι θ8 {46 πὶ ( μένον → γενόμενον; “δι λυ} θοπιίηυπι), οἱ ἢ θην γο απ δι6 πὶ {ἰπιδητἰυπι ἢ → ; Κρη, μνώδης → Κρημνώδης; ἐν ἢ 80 ͵ π| ϑγϑ 85, ἰπ 46. ἴῃ ᾿Ει δι 5416 μος ἀπ θὴ} οδὶ δὰ ἴῃ σ → ᾗ σ; ἦν Α οἰϊοποι → ἦν ; ἀπαυοι ἀϊα οδὶ : υἱ ἐφάν → ἀπεφάν.
Cite (SBL): Theodoret, Hist. rel. 10 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-historia-religiosa/10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-historia-religiosa/10
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so every section was re-read against the Greek (Lives 1-11 in a separate review pass).
Chapter 11
11PG 82
Ὁ μὲν οὖν μέγας Θεοδόσιος ἀπὸ τῆς ᾿Αντιοχέων ὄρεσιν, εἰς τὴν ᾿Ἀντιόχου πόλι» ἐπανελθὼν, οὕτω τοῦ βίου τῶ. τέλος: ἐδέξατο. Ῥωμανὸς ὃΣ ὁ θεῖος, ἐν τῇ “Ῥώσῳ. καὶ τεχθεὶς, καὶ τὰ πρῶτα τραφεὶς, ἐν ᾿Αντιοχείς τοὺς τῆς ἀρετῆς ὑπεδέξατο ἄθλους, ἔξω μὲν τῶν τοῦ ἄστεος περιδόλων, “παρὰ τὴν ὑπώρειαν ἐσχηνωμένος, ἐν ἀλλοτρίῳ δὲ οἰκιδίῳ, καὶ τούτῳ σμικρῷ, πάντα τὸν χρόνον διαδιώσας. Διετέλεσε δὲ Ρέχρι γήρως, μὴτε πυρὶ χρησάμενος, μήτε λυχνιαῖον δεξάμενος φῶς. Τροφὴ γὰρ ἣν αὐτῷ ἄρτος καὶ ἅλες " πόμα δὲ χρηνιαῖον νᾶμα, κόμη δὲ τῷ μεγάλῳ Θεοδο-. σίῳ παραπλησία, καὶ ἐσθὴς καὶ σίδηρος ὡσαύτως. Ἐπλεονέχτει δὲ οὗτος ἤθους ἀπλότητι, καὶ πραότητι τρόπων, καὶ φρονήματος μετριότητι. Καὶ τούτου εἵνεκα τῆς θείας χάριτος ἢφίει τὴν αἴγλην. ε Ἐπὶ τίνα γὰρ, φησὶν, ἐπιδλέψω, ἀλλ᾽ ἢ ἐπὶ τὸν πρᾶον, καὶ ἡσύχιον, καὶ τρέμοντά μου τοὺς λόγους; » Καὶ ποἷς ἰδίοις δὲ πάλιν ἔλεγε μαθηταῖς " ε Μάθετε ἀπ᾽. ἐμοῦ, ὅτι πρᾶός εἰμι, καὶ ταπεινὸς τῇ καρδίᾳ, καὶ εὑρήσετε ἀνάπαυσιν ταῖς ψυχαῖς ὑμῶν. » Καὶ πάλιν" « Μακάριοι οἱ πραεῖς, ὅτι αὐτοὶ κληρονομήσουσι τὴν γῆν.» Καὶ Μωῦσεϊ δὲ τῷ νομοθέτῃ τοῦτο ἦν τὸ τῶν κατορθωμάτων. ἐπίσημον. ε Ἦν γὰρ, φησὶ, Μωῦσῆς πραότατος παρὰ πάντας ἀνθρώπους τοὺς ὄντας ἐπὶ τῆς γῆς. ν Τοῦτο καὶ τῷ προφήτῃ Δαδὶδ τὸ πανάγιον ἐμαρτύρησε Πνεῦμα " « Μνήσθητι γὰρ, φησὶ, τοῦ Δαδὶδ, καὶ πάσης τῆς πραότητος αὐτοῦ. ν» Καὶ περὶ τοῦ πατριάρχου Ἰαχὼδ μεμαθήκαμεν, ὅτι ἄπλαστος ἦν, οἰκῶν οἰκίαν. Ταύτας δίκην μελίττης ἐκ. τῶν θείων ἐκείνων λειμώνων τὰς ἀρετὰς ἀθροίσας, τὸ τῆς ἀληθείας κατεσκεύασε μέλι. ᾿ΑΧλ᾽ οὐ μόνος τῶν πόνων ἀπήλαυσε. Προύκεῖτο δὲ αὐτοῦ καὶ εἰς τοὺς ἕξω τὰ ἥδιστα νάματα " καὶ τοῖς πρὸς αὐτὸν ἀφικνουμένοις, τῇ πραείᾳ καὶ γλυκείᾳ κεχρημένος φωνῇ, πολλὰς μὲν περὶ φιλαδελτίας, πολλὰς δὲ περὶ, ὁμονοΐας τε καὶ εἰρήνη: προσέφερε παρα! έτεις " πολλοὺς δὲ τῶν θείων καὶ μόνον ὁρώμενος ἀπέφηνεν ἐραστά;. Τίς γὰρ οὖκ ἂν ὑπερηγάσθη πρεσδύτην θεώμενος τὸ σῶμα τετρυχωμένον, καὶ σίδηρον ὅτι πλεῖστον φέρειν αἱρούμενον, καὶ τῷ ἐκ τριχῶν ἐσθήματι καὶ τροφῆς ἀπολαύοντα κωλύσαι μόνον ἀποχρώσης τὸν ἐκ λιμοῦ θάνατον; Πρὸς δὲ τῷ μεγέθει καὶ τῷ πλήθει τῶν πόνων, καὶ ἡ ἐπανθοῦσα χάρις θαυμάζειν αὐτὸν ἅπαντας καὶ γεραίρειν ἀνέπειθε. Πολλῶν μὲν γὰρ πολλάκις χαλεπὰς ἀπήλασε νόσους, πολλαῖς δὲ γυναιξὶ στερίφαις ἐχαρίσατο παῖδας. Καὶ τοσαύτην “αρὰ ποῦ θείου Πνεύματος δεξάμενος δύναμιν, πτωχὸν ἑαυτὸν καὶ προσαίτην ὠνόμαζεν. Πάντας τοίνυν τοὺς παρ᾽ αὑτῷ φοιτῶντας, καὶ φαινόμενος, καὶ φθεγγόμενος, ὠφελείας πληρῶν τὸν ἅπαντα διετέλεσε βίον. Καὶ ἐντεῦθεν δὲ ἐχδημήσας, καὶ εἰς τὴν ἀγγελικὴν χορείαν μετατεθεὶς, κατέλιπε μνήμην οὗ συνταφεῖσαν σώματι, ἀλλ᾽ ἀνθοῦσαν, καὶ τεθηλνῖαν, καὶ ἄσδεστον εἰς. ἀεὶ διαμένουσαν, καὶ εἰς ὄνησιν τοῖς βουλομένοις ἀρχοῦααν. Καὶ τὴν ἐντεῦθεν τοίνυν ἐρανισάμενος εὐλογίαν, καὶ τὰ κατὰ τοὺς ἄλλους ἀθλητὰς ὡς οἷόν τε διηγήσομαι.
Ho men oun megas Theodosios apo tēs ᾿Antiocheōn oresin, eis tēn ᾿Antiochou poli» epanelthōn, houtō tou biou tō. telos: edexato. Rhōmanos hoS ho theios, en tę̄ “Rhōsǭ. kai techtheis, kai ta prōta trapheis, en ᾿Antiocheis tous tēs aretēs hypedexato athlous, exō men tōn tou asteos peridolōn, “para tēn hypōreian eschēnōmenos, en allotriǭ de oikidiǭ, kai toutǭ smikrǭ, panta ton chronon diadiōsas. Dietelese de Rechri gērōs, mēte pyri chrēsamenos, mēte lychniaion dexamenos phōs. Trophē gar hēn autǭ artos kai hales " poma de chrēniaion nama, komē de tǭ megalǭ Theodo-. siǭ paraplēsia, kai esthēs kai sidēros hōsautōs. Epleonechtei de houtos ēthous aplotēti, kai praotēti tropōn, kai phronēmatos metriotēti. Kai toutou heineka tēs theias charitos ēphiei tēn aiglēn. e Epi tina gar, phēsin, epidlepsō, all᾽ ē epi ton praon, kai hēsychion, kai tremonta mou tous logous? » Kai pois idiois de palin elege mathētais " e Mathete ap᾽. emou, hoti praos eimi, kai tapeinos tę̄ kardią, kai heurēsete anapausin tais psychais hymōn. » Kai palin" « Makarioi hoi praeis, hoti autoi klēronomēsousi tēn gēn.» Kai Mōyseï de tǭ nomothetę̄ touto ēn to tōn katorthōmatōn. episēmon. e Ēn gar, phēsi, Mōysēs praotatos para pantas anthrōpous tous ontas epi tēs gēs. n Touto kai tǭ prophētę̄ Dadid to panagion emartyrēse Pneuma " « Mnēsthēti gar, phēsi, tou Dadid, kai pasēs tēs praotētos autou. n» Kai peri tou patriarchou Iachōd memathēkamen, hoti aplastos ēn, oikōn oikian. Tautas dikēn melittēs ek. tōn theiōn ekeinōn leimōnōn tas aretas athroisas, to tēs alētheias kateskeuase meli. ᾿AChl᾽ ou monos tōn ponōn apēlause. Proukeito de autou kai eis tous hexō ta hēdista namata " kai tois pros auton aphiknoumenois, tę̄ praeią kai glykeią kechrēmenos phōnę̄, pollas men peri philadeltias, pollas de peri, homonoïas te kai eirēnē: prosephere para! eteis " pollous de tōn theiōn kai monon horōmenos apephēnen erasta?. Tis gar ouk an hyperēgasthē presdytēn theōmenos to sōma tetrychōmenon, kai sidēron hoti pleiston pherein hairoumenon, kai tǭ ek trichōn esthēmati kai trophēs apolauonta kōlysai monon apochrōsēs ton ek limou thanaton? Pros de tǭ megethei kai tǭ plēthei tōn ponōn, kai hē epanthousa charis thaumazein auton hapantas kai gerairein anepeithe. Pollōn men gar pollakis chalepas apēlase nosous, pollais de gynaixi steriphais echarisato paidas. Kai tosautēn “ara pou theiou Pneumatos dexamenos dynamin, ptōchon heauton kai prosaitēn ōnomazen. Pantas toinyn tous par᾽ hautǭ phoitōntas, kai phainomenos, kai phthengomenos, ōpheleias plērōn ton hapanta dietelese bion. Kai enteuthen de echdēmēsas, kai eis tēn angelikēn choreian metatetheis, katelipe mnēmēn hou syntapheisan sōmati, all᾽ anthousan, kai tethēlnian, kai asdeston eis. aei diamenousan, kai eis onēsin tois boulomenois archouaan. Kai tēn enteuthen toinyn eranisamenos eulogian, kai ta kata tous allous athlētas hōs hoion te diēgēsomai.
The great Theodosius, then, having come back from the mountains [of Rhosus] to the city of Antioch, received the end of his life there. The divine Romanus, born and brought up at first in Rhosus, took up the contests of virtue at Antioch, outside the walls of the city, living near the foot of the mountain; he spent all his time in someone else's little house, and that a small one. He continued until old age neither using fire nor admitting lamplight. His food was bread and salt, his drink spring water; his hair was like that of the great Theodosius, and his clothing and iron likewise. He excelled in simplicity of character, gentleness of manners and modesty of mind; and for this reason he sent out the splendor of divine grace. “For on whom,” he says, “shall I look, but on the gentle and quiet one who trembles at my words?” And again he said to his own disciples: “Learn from me, for I am gentle and lowly in heart, and you will find rest for your souls.” And again: “Blessed are the gentle, for they shall inherit the earth.” This was the distinguishing mark of the achievements of Moses the lawgiver too: “For Moses,” it says, “was the gentlest of all men who were on the earth.” The all-holy Spirit bore the same witness to the prophet David: “Remember,” it says, “David and all his gentleness.” And of the patriarch Jacob we have learned that he was guileless, dwelling in a house. Gathering these virtues like a bee from those divine meadows, Romanus made the honey of truth. But he did not enjoy his labors alone. His sweetest streams were set out for those outside too: to those who came to him, using his gentle and sweet voice, he offered many exhortations about brotherly love, and many about concord and peace; and many he made lovers of divine things merely by being seen. For who would not have been filled with admiration seeing an old man with a worn-out body, choosing to carry a great deal of iron, wearing clothing of hair, and taking only food sufficient to prevent death by starvation? Besides the greatness and number of his labors, the grace that bloomed in him persuaded all to admire and honor him. For he often drove away grievous diseases from many, and granted children to many barren women. Yet though he had received such power from the divine Spirit, he called himself poor and a beggar. So he spent his whole life filling all who visited him with benefit, both by being seen and by speaking. And having departed from here and been transferred to the angelic choir, he left a memory not buried with his body, but blooming, flourishing, remaining inextinguishable for ever, and sufficient to benefit those who wish. Having collected the blessing from him too, I shall relate as best I can the stories of the other athletes.
Isa 66:2 (quotation, high confidence) · Matt 11:29 (quotation, high confidence) · Matt 5:5 (quotation, high confidence) · Num 12:3 (quotation, high confidence) · Ps 132:1 (131:1 LXX) (quotation, high confidence) · Gen 25:27 (quotation, high confidence)
Notes and citation
Summary: Romanus of Rhosus lives as a recluse near Antioch in extreme simplicity, is known for his gentleness, heals the sick and obtains children for barren women.
- The first sentence closes the account of Theodosius (chapter 10); the words naming the mountains he left are damaged in the scan and “[of Rhosus]” is supplied from the context. The cures attributed to Romanus are related as Theodoret tells them. Quotations: Isa 66:2; Matt 11:29; Matt 5:5; Num 12:3; Ps 132:1 (131:1 LXX); Gen 25:27 (LXX wording, “guileless, dwelling in a house”). Migne's Latin column read as Greek letters and marginal references were removed (logged corrections).
Notes on the original text
- Digital text corrected (Migne's Latin column read as Greek letters; marginal references and Migne's Latin column read as Greek letters; marginal references and Migne's Latin column read as Greek letters inside a word): τοὺς δ, θ δὶ : οἱ {0 Ατν}}} ὁ» γϑῆὶ Βοπιΐπυϑ, Γαβρι εἴδη), ἰδὲ δι ρ 6 Ὁ πλὶίαπὶ 86 μοί τηι, εἰ τ 15 811} ἰὸς πος ἢ.» ὅντα; → τοὺς ὄντας; ῃ) Εδ 46 → ; κ Νιιη). χε, ὅ. δ} οσ, ἀοιηΐ 56 σοηι θη τα, 115 ΥἱρίαΓ0 5. απ διαν δα φογο δὶ : πηι}1058. δἰϊϑι 5010 ἀδρθοίι ἀἰ ν᾽ Πα γα μη δ πη γα- 1 κα]. οχχλι, ἢ. π ει. κιν, εἴς Α → ; ἃ ἀἰνίηο ϑρί γα δ, Ττοοηογίδπὶ γα υ}, πο τᾶ γα → ; θυ ἴῃ υἱ ἀὐυ111. Θἴ πη! ἂς ἰῃ δου ἴῃ βϑὰ Τϑῆϊ. Αἢ ὑπὸ ἴὴ 6165 → ..
Cite (SBL): Theodoret, Hist. rel. 11 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-historia-religiosa/11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-historia-religiosa/11
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-historia-religiosa-11) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so every section was re-read against the Greek (Lives 1-11 in a separate review pass).